Resultados para: "BEELZEBUB"

Here is the story of the plague of flies, in which we are told, I. How it was threatened, like that of frogs, before it was inflicted. Moses is directed (Exo 8:20) to rise early in the morning, to meet Pharaoh when he came forth to the water, and there to repeat his demands. Note, 1. Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep and more slumber when any service is to be done which would pass well in our account in the great day? 2. Those that would approve themselves God's faithful servants must not be afraid of the face of man. Moses must stand before Pharaoh, proud as he was, and tell him that which was in the highest degree humbling, must challenge him (if he refused to release his captives) to engage with any army of flies, which would obey God's orders of Pharaoh would not. See a similar threatening, Isa 7:18, The Lord will hiss (or whistle) for the fly and the bee, to come and serve his purposes. II. How the Egyptians and the Hebrews were to be remarkably distinguished in this plague, Exo 8:22, Exo 8:23. It is probable that this distinction had not been so manifest and observable in any of the foregoing plagues as it was to be in this. Thus, as the plague of lice was made more convincing than any before it, by its running the magicians aground, so was this, by the distinction made between the Egyptians and the Hebrews. Pharaoh must be made to know that God is the Lord in the midst of the earth; and by this it will be known beyond dispute. 1. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind, while they are above the direction of any man. "Hither they shall go," says Moses, "and thither they shall not come;" and the performance is punctually according to this appointment, and both, compared, amount to a demonstration that he that said it and he that did it was the same, even a Being of infinite power and wisdom. 2. The servants and worshippers of the great Jehovah shall be preserved from sharing in the common calamities of the place they live in, so that the plague which annoys all their neighbours shall not approach them; and this shall be an incontestable proof that God is the Lord in the midst of the earth. Put both these together, and it appears that the eyes of the Lord run to and fro through the earth, and through the air too, to direct that which to us seems most casual, to serve some great designed end, that he may show himself strong on the behalf of those whose hearts are upright with him, Ch2 16:9. Observe how it is repeated: I will put a division between my people and thy people Exo 8:23. Note, The Lord knows those that are his, and will make it appear, perhaps in this world, certainly in the other, that he has set them apart for himself. A day will come when you shall return and discern between the righteous and the wicked (Mal 3:18), the sheep and the goats (Mat 25:32; Eze 34:17), though now intermixed. III. How it was inflicted, the day after it was threatened: There came a grievous swarm of flies (Exo 8:24), flies of divers sorts, and such as devoured them, Psa 78:45. The prince of the power of the air has gloried in being Beelzebub - the god of flies; but here it is proved that even in that he is a pretender and a usurper, for even with swarms of flies God fights against his kingdom and prevails. IV. How Pharaoh, upon this attack, sounded a parley, and entered into a treaty with Moses and Aaron about a surrender of his captives: but observe with what reluctance he yields. 1. He is content they should sacrifice to their God, provided they would do it in the land of Egypt, Exo 8:25. Note, God can extort a toleration of his worship, even from those that are really enemies to it. Pharaoh, under the smart of the rod, is content they should do sacrifice, and will allow liberty of conscience to God's Israel, even in his own land. But Moses will not accept his concession; he cannot do it, Exo 8:26. It would be an abomination to God should they offer the Egyptian sacrifices, and an abomination to the Egyptians should they offer to God their own sacrifices, as they ought; so that they could not sacrifice in the land without incurring the displeasure either of their God or of their task-masters; therefore he insists: We will go three days' journey into the wilderness, Exo 8:27. Note, Those that would offer an acceptable sacrifice to God must, (1.) Separate themselves from the wicked and profane; for we cannot have fellowship both with the Father of lights and with the works of darkness, both with Christ and with Belial, Co2 6:14, etc.; Psa 26:4, Psa 26:6. (2.) They must retire from the distractions of the world, and get as far as may be from the noise of it. Israel cannot keep the feast of the Lord either among the brick-kilns or among the flesh-pots of Egypt; no, We will go into the wilderness, Hos 2:14; Sol 7:11. (3.) They must observe the divine appointment: "We will sacrifice as God shall command us, and not otherwise." Though they were in the utmost degree of slavery to Pharaoh, yet in the worship of God, they must observe his commands and not Pharaoh's. 2. When this proposal is rejected, he consents for them to go into the wilderness, provided they do not go very far away, not so far but that he might fetch them back again, Exo 8:28. It is probable he had heard of their design upon Canaan, and suspected that if once they left Egypt they would never come back again; and therefore, when he is forced to consent that they shall go (the swarms of flies buzzing the necessity in his ears), yet he is not willing that they should go out of his reach. Thus some sinners who, in a pang of conviction, part with their sins, yet are loth they should go very far away; for, when the fright is over, they will return to them again. We observe here a struggle between Pharaoh's convictions and his corruptions; his convictions said, "Let them go;" his corruptions said, "Yet not very far away:" but he sided with his corruptions against his convictions, and this was his ruin. This proposal Moses so far accepted as that he promised the removal of this plague upon it, Exo 8:29 See here, (1.) How ready God is to accept sinners' submissions. Pharaoh does but say, Entreat for me (though it is with regret that he humbles so far), and Moses promises immediately, I will entreat the Lord for thee, that Pharaoh might see what the design of the plague was, not to bring him to ruin, but to bring him to repentance. With what pleasure did God say (Kg1 21:29), Seest thou how Ahab humbles himself? (2.) What need we have to be admonished that we be sincere in our submission: But let not Pharaoh deal deceitfully any more. Those that deal deceitfully are justly suspected, and must be cautioned not to return again to folly, after God has once more spoken peace. Be not deceived, God is not mocked; if we think to put a cheat upon God by a counterfeit repentance, and a fraudulent surrender of ourselves to him, we shall prove, in the end, to have put a fatal cheat upon our own souls. Lastly, The issue of all was that God graciously removed the plague (Exo 8:30, Exo 8:31), but Pharaoh perfidiously returned to his hardness, and would not let the people go, Exo 8:32. His pride would not let him part with such a flower of his crown as his dominion over Israel was, nor his covetousness with such a branch of his revenue as their labours were. Note, Reigning lusts break through the strongest bounds, and make men impudently presumptuous and scandalously perfidious. Let not sin therefore reign; for, if it do, it will betray and hurry us to the grossest absurdities.

We have hitherto found God often speaking to Joshua, but we read not till now of any appearance of God's glory to him; now that his difficulties increased his encouragements were increased in proportion. Observe, I. The time when he was favoured with this vision. It was immediately after he had performed the great solemnities of circumcision and the passover; then God made himself known to him. Note, We may then expect the discoveries of the divine grace when we are found in the way of our duty and are diligent and sincere in our attendance on holy ordinances. II. The place where he had this vision. It was by Jericho; in Jericho, so the word is; in it by faith and hope, though as yet he had not begun to lay siege to it; in it in thought and expectation; or in the fields of Jericho, hard by the city. There, it should seem, he was all alone, fearless of danger, because sure of the divine protection. There he was (some think) meditating and praying; and to those who are so employed God often graciously manifests himself. Or perhaps there he was to take a view of the city, to observe its fortifications, and contrive how to attack it; and perhaps he was at a loss within himself how to make his approaches, when God came and directed him. Note, God will help those that help themselves. Vigilantibus non dormientibus succurrit lex - The law succours those who watch, not those who sleep. Joshua was in his post as a general, when God came and made himself known as Generalissimo. III. The appearance itself. Joshua, as is usual with those that are full of thought and care, was looking downwards, his eyes fixed on the ground, when of a sudden he was surprised with the appearance of a man who stood before him at some little distance, which obliged him to lift up his eyes, and gave a diversion to his musings, v. 13. He appeared to him as a man, but a considerable man, and one fit to be taken notice of. Now, 1. We have reason to think that this man was the Son of God, the eternal Word, who, before he assumed the human nature for a perpetuity, frequently appeared in a human shape. So bishop Patrick thinks, consonant to the judgment of the fathers. Joshua gave him divine honours, and he received them, which a created angel would not have done, and he is called Jehovah, Jos 6:2. 2. He here appeared as a soldier, with his sword drawn in his hand. To Abraham in his tent he appeared as a traveller; to Joshua in the field as a man of war. Christ will be to his people what their faith expects and desires. Christ had his sword drawn, which served, (1.) To justify the war Joshua was engaging in, and to show him that it was of God, who gave him commission to kill and slay. If the sovereign draw the sword, this proclaims war, and authorizes the subject to do so too. The sword is then well drawn when Christ draws it, and gives the banner to those that fear him, to be displayed because of the truth, Psa 60:4. (2.) To encourage him to carry it on with vigour; for Christ's sword drawn in his hand denotes how ready he is for the defence and salvation of his people, who through him shall do valiantly. His sword turns every way. IV. The bold question with which Joshua accosted him; he did not send a servant, but stepped up to him himself, and asked, Art thou for us or for our adversaries? which intimates his readiness to entertain him if he were for them, and to fight him if he were against them. This shows, 1. His great courage and resolution. He was not ruffled by the suddenness of the appearance, nor daunted with the majesty and bravery which no doubt appeared in the countenance of the person he saw; but, with a presence of mind that became so great a general, put this fair question to him. God had bidden Joshua be courageous, and by this it appears that he was so; for what God by his word requires of his people he does by his grace work in them. 2. His great concern for the people and their cause; so heartily has he embarked in the interests of Israel that none shall stand by him with the face of a man but he will know whether he be a friend or a foe. It should seem, he suspected him for an enemy, a Goliath that had come to defy the armies of the living God, and to give him a challenge. Thus apt are we to look upon that as against us which is most for us. The question plainly implies that the cause between the Israelites and the Canaanites, between Christ and Beelzebub, will not admit of a neutrality. He that is not with us is against us. V. The account he gave of himself, Jos 5:14. "Nay, not for your adversaries, you may be sure, but as captain of the host of the Lord have I now come, not only for you as a friend, but over you as commander in chief." Here were now, as of old (Gen 32:2), Mahanaim, two hosts, a host of Israelites ready to engage the Canaanites and a host of angels to protect them therein, and he, as captain of both, conducts the host of Israel and commands the host of angels to their assistance. Perhaps in allusion to this Christ is called the captain of our salvation (Heb 2:10), and a leader and commander to the people, Isa 55:4. Those cannot but be victorious that have such a captain. He now came as captain to review the troops, to animate them, and to give the necessary orders for the besieging of Jericho. VI. The great respect Joshua paid him when he understood who he was; it is probable that he perceived, not only by what he said but by some other sensible indications, that he was a divine person, and not a man. 1. Joshua paid homage to him: He fell on his face to the earth and did worship. Joshua was himself general of the forces of Israel, and yet he was far from looking with jealousy upon this stranger, who produced a commission as captain of the Lord's host above him; he did not offer to dispute his claims, but cheerfully submitted to him as his commander. It will become the greatest of men to be humble and reverent in their addresses to God. 2. He begged to receive commands and directions from him: What saith my Lord unto his servant? His former question was not more bold and soldier-like than this was pious and saint-like; nor was it any disparagement to the greatness of Joshua's spirit thus to humble himself when he had to do with God: even crowned heads cannot bow to low before the throne of the Lord Jesus, who is King of kings, Psa 2:10, Psa 2:11; Psa 72:10, Psa 72:11; Rev 19:16. Observe, (1.) The relation he owns between himself and Christ, that Christ was his Lord and himself his servant and under his command, Christ his Captain and himself a soldier under him, to do as he is bidden, Mat 8:9. Note, The foundation of all acceptable obedience is laid in a sincere dedication of ourselves, as servants to Jesus Christ as our Lord, Psa 16:2. (2.) The enquiry he makes pursuant to this relation: What saith my Lord? which implies an earnest desire to know the will of Christ, and a cheerful readiness and resolution to do it. Joshua owns himself an inferior officer, and stands to receive orders. This temper of mind shows him fit for the post he was in; for those know best how to command that know how to obey. VII. The further expressions of reverence which this divine captain required from Joshua (Jos 5:15): Loose thy shoe from off thy foot, in token of reverence and respect (which with us are signified by uncovering the head), and as an acknowledgment of a divine presence, which, while it continued there, did in a manner sanctify the place and dignify it. We are accustomed to say of a person for whom we have a great affection that we love the very ground he treads upon; thus Joshua must show his reverence for this divine person, he must not tread the ground he stood on with his dirty shoes, Ecc 5:1. Outward expressions of inward reverence, and a religious awe of God, well become us, and are required of us, whenever we approach to him in solemn ordinances. Bishop Patrick well observes here that the very same orders that God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt (Exo 3:5), her here gives to Joshua, for the confirming of his faith in the promise he had lately given him, that as he had been with Moses so he would be with him, Jos 1:5. Had Moses such a presence of God with him as, when it became sensible, sanctified the ground? So had Joshua. And (lastly) Hereby he prepares him to receive the instructions he was about to give him concerning the siege of Jericho, which this captain of the Lord's host had now come to give Israel possession of.

In this, as in other things, David was a type of Christ, that he suffered before he reigned, was humbled before he was exalted, and that as there were many who loved and valued him, and sought to do him honour, so there were many who hated and envied him, and sought to do him mischief, as appears by these verses, where, I. He gives a character of his enemies, and paints them out in their own colours, as dangerous men, whom he had reason to be afraid of, but wicked men, whom he had no reason to think the righteous God would countenance. There was one that seems to have been the ring-leader of them, whom he calls the evil man and the man of violences (Psa 140:1, Psa 140:4), probably he means Saul. The Chaldee paraphrast (Psa 140:9) names both Doeg and Ahithophel; but between them there was a great distance of time. Violent men are evil men. But there were many besides this one who were confederate against David, who are here represented as the genuine offspring and seed of the serpent. For, 1. They are very subtle, crafty to do mischief; they have imagined it (Psa 140:2), have laid the scheme with all the art and cunning imaginable. They have purposed and plotted to overthrow the goings of a good man (Psa 140:4), to draw him into sin and trouble, to ruin him by blasting his reputation, crushing his interest, and taking away his life. For this purpose they have, like mighty hunters, hidden a snare, and spread a net, and set gins (Psa 140:5), that their designs against him, being kept undiscovered, might be the more likely to take effect, and he might fall into their hands ere he was aware. Great persecutors have often been great politicians, which has indeed made them the more formidable; but the Lord preserves the simple without all those arts. 2. They are very spiteful, as full of malice as Satan himself: They have sharpened their tongues like a serpent, that infuses his venom with his tongue; and there is so much malignity in all they say that one would think there was nothing under their lips but adders' poison, Psa 140:3. With their calumnies, and with their counsels, they aimed to destroy David, but secretly, as a man is stung with a serpent, or a snake in the grass. And they endeavoured likewise to infuse their malice into others, and to make them seven times more the children of hell than themselves. A malignant tongue makes men like the old serpent; and poison in the lips is a certain sign of poison in the heart. 3. They are confederate; they are many of them; but they are all gathered together against me for war, Psa 140:2. Those who can agree in nothing else can agree to persecute a good man. Herod and Pilate will unite in this, and in this they resemble Satan, who is not divided against himself, all the devils agreeing in Beelzebub. 4. They are proud (Psa 140:5), conceited of themselves and confident of their success; and herein also they resemble Satan, whose reigning ruining sin was pride. The pride of persecutors, though at present it be the terror, yet may be the encouragement, of the persecuted, for the more haughty they are the faster are they ripening for ruin. Pride goes before destruction. II. He prays to God to keep him from them and from being swallowed up by them: "Lord, deliver me, preserve me, keep me (Psa 140:1, Psa 140:4); let them not prevail to take away my life, my reputation, my interest, my comfort, and to prevent my coming to the throne. Keep me from doing as they do, or as they would have me do, or as they promise themselves I shall do." Note, The more malice appears in our enemies against us the more earnest we should be in prayer to God to take us under his protection. In him believers may count upon a security, and may enjoy it and themselves with a holy serenity. Those are safe whom God preserves. If he be for us, who can be against us? III. He triumphs in God, and thereby, in effect, he triumphs over his persecutors, Psa 140:6, Psa 140:7. When his enemies sharpened their tongues against him, did he sharpen his against them? No; adders' poison was under their lips, but grace was poured into his lips, witness what he here said unto the Lord, for to him he looked, to him he directed himself, when he saw himself in so much danger, through the malice of his enemies: and it is well for us that we have a God to go to. He comforted himself, 1. In his interest in God: "I said, Thou art my God; and, if my God, then my shield and mighty protector." In troublous dangerous times it is good to claim relation to God, and by faith to keep hold of him. 2. In his access to God. This comforted him, that he was not only taken into covenant with God, but into communion with him, that he had leave to speak to him, and might expect an answer of peace from him, and could say, with a humble confidence, Hear the voice of my supplications, O Lord! 3. In the assurance he had of help from God and happiness in him: "O God the Lord - Jehovah Adonai! as Jehovah thou art self-existent and self-sufficient, an infinitely perfect being; as Adonai thou art my stay and support, my ruler and governor, and therefore the strength of my salvation, my strong Saviour; nay, not only my Saviour, but my salvation itself, from whom, in whom, my salvation is; not only a strong Saviour, but the very strength of my salvation, on whom the stress of my hope is laid; all in all, to make me happy, and to preserve me to my happiness." 4. In the experience he had had formerly of God's care of him: Thou hast covered my head in the day of battle. As he pleaded with Saul, that, for the service of his country, he many a time jeoparded his life in the high places of the field, so he pleads with God that, in those services, he had wonderfully protected him, and provided him a better helmet for the securing of his head than Goliath's was: "Lord, thou hast kept me in the day of battle with the Philistines, suffer me not to fall by the treacherous intrigues of false-hearted Israelites." God is as able to preserve his people from secret fraud as from open force; and the experience we have had of his power and care, in dangers of one kind, may encourage us to trust in him and depend upon him in dangers of another nature; for nothing can shorten the Lord's right hand.

Both these proclamations, as I may call them, end alike with an assurance of the perpetuity of God's righteousness and his salvation; and therefore we put them together, both being designed for the comfort of God's people. Observe, I. Who they are to whom this comfort belongs: "My people, and my nation, that I have set apart for myself, that own me and are owned by me." Those are God's people and his nation who are subject to him as their King and their God, pay allegiance to him, and put themselves under his protection accordingly. They are a people who know righteousness, who not only have the means of knowledge, and to whom righteousness is made known, but who improve those means, and are able to form a right judgment of truth and falsehood, good and evil. And, as they have good heads, so they have good hearts, for they have the law of God in them, written and ruling there. Those God owns for his people in whose hearts his law is. Even those who know righteousness, and have the law of God in their hearts, may yet be in great distress and sorrow, and loaded with reproach and contempt; but their God will comfort them with the righteousness they know and the law they have in their hearts. II. What the comfort is that belongs to God's people. 1. That the gospel of Christ shall be preached and published to the world: A law shall proceed from me, an evangelical law, the law of Christ, the law of faith, Isa 2:3. This law is his judgment; for it is that law of liberty by which the world shall be governed and judged. This shall not only go forth, but shall continue and rest, it shall take firm footing and deep root in the world. It shall rest, not only for the benefit of the Jews, who had the first notice of it, but for a light of the people of other nations. It is this law, this judgment, that we are required to hearken and give ear to, at our peril; for how shall we escape if we neglect it and turn a deaf ear to it? When a law proceeds from God, he that has ears to hear, let him hear. 2. That this law and judgment shall bring with them righteousness and salvation, shall open a ready way to the children of men, that they may be justified and saved, Isa 51:5. These are called God's righteousness and his salvation, because of his contriving and bringing them about. The former is a righteousness which he will accept for us and accept us for, and a righteousness which he will work in us and graciously accept of. The latter is the salvation of the Lord, for it arises from him and terminates in him. Observe, There is no salvation without righteousness; and, wherever there is the righteousness of God, there shall be his salvation. All those, and those only, that are justified and sanctified shall be glorified. 3. That this righteousness and salvation shall very shortly appear: My righteousness is near. It is near in time; behold, all things are now ready. It is near in place, not far to seek, but the word is nigh us, and Christ in the word, righteousness in the word, Rom 10:8. My salvation has gone forth. The decree has gone forth concerning it; it shall as certainly be introduced as if it had gone forth already, and the time for it is at hand. 4. That this evangelical righteousness and salvation shall not be confined to the Jewish nation, but shall be extended to the Gentiles; My arms shall judge the people. Those that will not yield to the judgments of God's mouth shall be crushed by the judgments of his hand. Some shall thus be judged by the gospel, for for judgment Christ came into this world; but others, and those of the isles, shall wait upon him, and bid his gospel, and the commands as well as the comforts of it, welcome. It was a comfort to God's people, to his nation, that multitudes should be added to them, and the increase of their number should be the increase of their strength and beauty. It is added, And on my arm shall they trust, that arm of the Lord which is revealed in Christ, Isa 53:1. Observe, God's arm shall judge the people that are impenitent, and yet on his arm shall others trust and be saved by it; for it is to us as we make it, a savour of life or of death. 5. That this righteousness and salvation shall be for ever, and shall never be abolished, Isa 51:8. It is an everlasting righteousness that the Messiah brings in (Dan 9:24), an eternal redemption that he is the author of, Heb 5:9. As it shall spread through all the nations of the earth, so it shall last through all the ages of the world. We must never expect any other way of salvation, any other covenant of peace or rule of righteousness, than what we have in the gospel, and what we have there shall continue to the end, Mat 28:20. It is for ever; for the consequences of it shall be to eternity, and by this law of liberty men's everlasting state will be determined. This perpetuity of the gospel and the blessed things it brings in is illustrated by the fading and perishing of this world and all things in it. Look up to the visible heavens above, which have continued hitherto, and seem likely to continue, but they shall vanish like smoke that soon spends itself and disappears; they shall be rolled like a scroll, and their lights shall fall like leaves in autumn. Look down to the earth beneath; that abides too for a short ever (Ecc 1:4), but it shall wax old like a garment that will be the worse for wearing; and those that dwell therein, all the inhabitants of the earth, even those that seem to have the best settlement in it, shall die in like manner: the soul shall, as to this world, vanish like smoke, and the body be thrown by like a garment waxen old. They shall be easily crushed (Job 4:19), and no loss of them. But when heaven and earth pass away, when all flesh and the glory of it wither as grass, the word of the Lord endures for ever, and not one iota or tittle of that shall fall to the ground. Those whose happiness is bound up in Christ's righteousness and salvation will have the comfort of it when time and days shall be no more. III. What use they are to make of this comfort. If God's righteousness and salvation are near to them, then let them not fear the reproach of men, of mortal miserable men, nor be afraid of their revilings or spiteful taunts, theirs who bid you sing them the songs of Zion, or who ask you, in scorn, Where is now your God? Let not those who embrace the gospel righteousness be afraid of those who will call them Beelzebub, and will say all manner of evil against them falsely. Let them not be afraid of them; let them not be disturbed by these opprobrious speeches, nor made uneasy by them, as if they would be the ruin of their reputation and honour and they must for ever lie under the load of them. Let them not be afraid of their executing their menaces, nor be deterred thereby from their duty, nor frightened into any sinful compliances, nor driven to take any indirect courses for their own safety. Those can bear but little for Christ that cannot bear a hard word for him. Let us not fear the reproach of men; for, 1. They will be quickly silenced (Isa 51:8): The moth shall eat them up like a garment, Isa 50:9. The worm shall eat them like wool, or woollen cloth. If we have the approbation of a living God, we may despise the censure of dying men; the matter is not great what those say of us who must shortly be food for worms. Or it intimates the judgments of God with which they shall be visited, with which they shall be consumed, for their malice against the people of God; they shall be slowly and silently, but effectually destroyed, when God shall come to reckon with them for all their hard speeches, Jde 1:14, Jde 1:15. 2. The cause we suffer for cannot be run down. The falsehood of their reproaches will be detected, but truth shall triumph, and the righteousness of religion's injured cause shall be for ever plain. Clouds darken the sun, but give no obstruction to his progress.

All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on. We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it. I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith. He tells them what they should suffer, and from whom. 1. What they should suffer: hard things to be sure; for, Behold, I send you forth as sheep in the midst of wolves, Mat 10:16. And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect. (1.) They must expect to be hated, Mat 10:22. Ye shall be hated for my name's sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses. If the world hated Christ without a cause (Joh 15:25), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, Co1 4:13. We hate what is noxious, and they are counted the troublers of the land (Kg1 18:17), and the tormentors of their neighbours, Rev 11:10. It is grievous to be hated, and to be the object of so much ill-will, but it is for thy name's sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself. (2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to deliver you up to the councils (Mat 10:17, Mat 10:18), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Ecc 3:16. They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ's disciples, was dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in the acts of the apostles. (3.) They must expect to be put to death (Mat 10:21); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army's not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev 11:11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phi 2:17; Ti2 4:6); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause. (4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, Mat 10:25. They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, Mat 10:26) that which is hid will be brought to light. (5.) These sufferings are here represented by a sword and division, Mat 10:34, Mat 10:35. Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; "no," says Christ, "I did not come with a view to give them peace; peace in heaven they may be sure of, but not peace on earth." Christ came to give us peace with God, peace in our consciences, peace with our brethren, but in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them fRom. for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal peace, but while there are and will be so many that reject him (and those not only the children of this world, but the seed of the serpent), the children of God, that are called out of the world, must expect to feel the fruits of their enmity. [1.] Look not for peace, but a sword, Christ came to give the sword of the word, with which his disciples fight against the world, and conquering work this sword has made (Rev 6:4; Rev 19:21), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word (Act 7:54), and tormented by the testimony of Christ's witnesses (Rev 11:10), and cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people's graces, and the filling up of the measure of their enemies' sins. [2.] Look not for peace, but division (Mat 10:35), I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. 2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was good will toward men, and the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus the blood-thirsty hate the upright, but the just seek his soul (Pro 29:10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph 2:2. These hard things Christ's disciples must suffer, (1.) From men (Mat 10:17). "Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you" - such is the depravity and degeneracy of that nature (homo homini lupus, - man is a wolf to man), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, Co1 15:32. It is a sad pass that the world is come to, when the best friends it has, have need to beware of men. It aggravates the troubles of Christ's suffering servants, that they arise from those who are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind: Saevis inter se convenit ursis - Even savage bears agree among themselves. It is very grievous to have men rise up against us (Psa 124:1-8), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men (Co1 2:14); men of this world, Psa 17:14. Saints are more than men, and are redeemed from among men, and therefore are hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils. They are men, and therefore subordinate, dependent, dying creatures; they are men, but they are but men (Psa 9:20), and who art thou, that thou shouldst be afraid of a man that shall die? Isa 51:12. Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, Pe1 2:4. (2.) From professing men, men that have a form of godliness, and make a show of religion. They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ's ministers to be a branch of their religion. Paul was five times scourged in the synagogues, Co2 11:24. The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service (Joh 16:2), and say, Let the Lord be glorified, Isa 66:5; Zac 11:4, Zac 11:5. But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue. (3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, Joh 18:30. Ye shall be brought before governors and kings (Mat 10:18), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ (Pro 8:15), and should be his servants, and his church's protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church. The kings of the earth set themselves against his kingdom, Psa 2:1, Psa 2:2; Act 4:25, Act 4:26. Note, It has often been the lot of good men to have great men for their enemies. (4.) From all men (Mat 10:22). Ye shall be hated of all men, of all wicked men, and these are the generality of men, for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ's righteous cause, that we may say, the friends of it are hated of all men; they are all gone astray, and, therefore, eat up my people, Psa 14:3. As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev 13:3. Every man is a liar, and therefore a hater of truth. (5.) From those of their own kindred. The brother shall deliver up the brother to death, Mat 10:21. A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, Mat 10:35. In general, a man's foes shall be they of his own household (Mat 10:36). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who rage against the Lord, and his anointed ones, break even these bonds in sunder, and cast away even these cords from them, Psa 2:2, Psa 2:3. Christ's spouse suffers hard things from the anger of her own mother's children, Sol 1:6. Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal (Psa 55:12, Psa 55:13); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Pro 18:19. The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that all that will live godly in Christ Jesus, must suffer persecution; and through many tribulations we must expect to enter into the kingdom of God. II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says, 1. By way of counsel and direction in several things. (1.) Be ye wise as serpents, Mat 10:16. "You may be so" (so some take it, only as a permission); "you may be as wary as you please, provided you be harmless as doves." But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. "Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety." The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and, therefore, they need the serpent's wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, Mat 21:24, Mat 21:25; Mat 22:17, Mat 22:18, Mat 22:19; Joh 7:6, Joh 7:7; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul's wisdom, Act 23:6, Act 23:7. In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the serpent to secure his head, that it may not be broken, to stop his ear to the voice of the charmer (Psa 58:4, Psa 58:5), and to take shelter in the clefts of the rocks; and herein we may be wise as serpents. We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time, and not to give offence, if we can help it. (2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war. (3.) Beware of men, Mat 10:17. "Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man's fidelity; be jealous of the most plausible pretensions; trust not in a friend, no, not in the wife of thy bosom," Mic 7:5. Note, It becomes those who are gracious to be cautious, for we are taught to cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to beware of men, of false brethren. (4.) Take no thought how or what ye shall speak, Mat 10:19. "When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this care be cast upon God, as well as that - what you shall eat and what you shall drink. Do not study to make fine speeches, ad captandam benevolentiam - to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then verbaque praevisam rem non invita sequentur - suitable expressions will readily occur." Never any spoke better before governors and kings than those three champions, who took no thought before, what they should speak: O Nebuchadnezzar, we are not careful to answer thee in this matter, Dan 3:16. See Psa 119:46. Note, The disciples of Christ must be more thoughtful how to do well than how to speak well; how to keep their integrity than how to vindicate it. Non magna loquimur, sed vivimus - Our lives, not boasting words, form the best apology. (5.) When they persecute you in this city, flee to another, Mat 10:23. "Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety." Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to them a door of escape. He that flies may fight again. It is no inglorious thing for Christ's soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of danger, though they must not go out of the way of duty. Observe Christ's care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but when one city is made too hot for them, another is reserved for a cooler shade, and a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God's opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases wisdom and integrity are profitable to direct. (6.) Fear them not (Mat 10:26), because they can but kill the body (Mat 10:28). Note, it is the duty and interest of Christ's disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear, yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so good a hope through grace. Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here, [1.] A good reason against this fear, taken from the limited power of the enemies; they kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further; they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power. Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom 8:35, Rom 8:37. If, therefore, we were more concerned about our souls, as our jewels, we should be less afraid of men, whose power cannot rob us of them; they can but kill the body, which would quickly die of itself, not the soul, which will enjoy itself and its God in spite of them. They can but crush the cabinet: a heathen set the tyrant at defiance with this, Tunde capsam Anaxarchi, Anaxarchum nom laedis - you may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is untouched. Seneca undertakes to make it out, that you cannot hurt a wise and good man, because death itself is no real evil to him. Si maximum illud ultra quod nihil habent iratae leges, aut saevissimi domini minantur, in quo imperium suum fortuna consumit, aequo placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem - If with calmness and composure we meet that last extremity, beyond which injured laws and merciless tyrants have nothing to inflict, and in which fortune terminates her dominion, we know that death is not an evil, because it does not occasion the slightest injury. Seneca De Constantid. [2.] A good remedy against it, and that is, to fear God. Fear him who is able to destroy both soul and body in hell. Note, First, Hell is the destruction both of soul and body; not of the being of either, but the well - being of both; it is the ruin of the whole man; if the soul be lost, the body is lost too. They sinned together; the body was the soul's tempter to sin, and its tool in sin, and they must eternally suffer together. Secondly, This destruction comes from the power of God: he is able to destroy; it is a destruction from his glorious power (Th2 1:9); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom 9:22. Thirdly, God is therefore to be feared, even by the best saints in this world. Knowing the terrors of the Lord, we persuade men to stand in awe of him. If according to his fear so is his wrath, then according to his wrath so should his fear be, especially because none knows the power of his anger, Psa 90:11. When Adam, in innocency, was awed by a threatening, let none of Christ's disciples think that they need not the restraint of a holy fear. Happy is the man that fears always. The God of Abraham, who was then dead, is called the Fear of Isaac, who was yet alive, Gen 31:42, Gen 31:53. Fourthly, The fear of God, and of his power reigning in the soul, will be a sovereign antidote against the fear of man. It is better to fall under the frowns of all the world, than under God's frowns, and therefore, as it is most right in itself, so it is most safe for us, to obey God rather than men, Act 4:19. They who are afraid of a man that shall die, forget the Lord their Maker, Isa 51:12, Isa 51:13; Neh 4:14. (7.) What I tell you in darkness, that speak ye in light (Mat 10:27); "whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy you, but to suppress that, and, therefore, whatever be the consequence, publish that." What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that they received from Jesus Christ, Heb 2:3. They spake what he told them - that, all that, and nothing but that. Those ambassadors received their instructions in private, in darkness, in the ear, in corners, in parables. Many things Christ spake openly, and nothing in secret varying from what he preached in public, Joh 18:20. But the particular instructions which he gave his disciples after his resurrection, concerning the things pertaining to the kingdom of God, were whispered in the ear (Act 1:3), for then he never showed himself openly. But they must deliver their embassy publicly, in the light, and upon the house-tops; for the doctrine of the gospel is what all are concerned in (Pro 1:20, Pro 1:21; Pro 8:2, Pro 8:3), therefore he that hath ears to hear, let him hear. The first indication of the reception of the Gentiles into the church, was upon a house-top, Act 10:9. Note, There is no part of Christ's gospel that needs, upon any account, to be concealed; the whole counsel of God must be revealed, Act 20:27. In never so mixed a multitude let it be plainly and fully delivered. 2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer. (1.) Here is one word peculiar to their present mission, Mat 10:23. Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that the kingdom of the Son of man, the Messiah, was at hand; they were to pray, Thy kingdom come: now they should not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said the Son of man is coming, and behold, he comes. Christ will confirm the word of his messengers, Isa 44:26. [2.] That it should be made good quickly. Note, It is matter of comfort to Christ's labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station. When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world. (2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words. [1.] That their sufferings were for a testimony against them and the Gentiles, Mat 10:18. When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God's people, and especially God's ministers, are his witnesses (Isa 43:10), not only in their doing work, but in their suffering work. Hence they are called martyrs - witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when the saints shall judge the world; and the reason of the sentence will be, Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev 11:7. If they be Christ's witnesses, they shall be sure to have their charges borne. [2.] That upon all occasions they should have God's special presence with them, and the immediate assistance of his Holy Spirit, particularly when they should be called out to bear their testimony before governors and kings; it shall be given you (said Christ) in that same hour what ye shall speak. Christ's disciples were chosen from among the foolish of the world, unlearned and ignorant men, and, therefore, might justly distrust their own abilities, especially when they were called before great men. When Moses was sent to Pharaoh, he complained, I am not eloquent, Exo 4:10. When Jeremiah was set over the kingdoms, he objec

In these verses we have, I. Christ's glorious conquest of Satan, in the gracious cure of one who, by the divine permission, was under his power, and in his possession, Mat 12:22. Here observe, 1. The man's case was very sad; he was possessed with a devil. More cases of this kind occurred in Christ's time than usual, that Christ's power might be the more magnified, and his purpose the more manifested, in opposing and dispossessing Satan; and that it might the more evidently appear, that he came to destroy the works of the devil. This poor man that was possessed was blind and dumb; a miserable case! he could neither see to help himself, nor speak to others to help him. A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of grace; sees nothing, and says nothing to the purpose. Satan blinds the eye of faith, and seals up the lips of prayer. 2. His cure was very strange, and the more so, because sudden; he healed him. Note, The conquering and dispossessing of Satan is the healing of souls. And the cause being removed, immediately the effect ceased; the blind and dumb both spake and saw. Note, Christ's mercy is directly opposite to Satan's malice; his favours, to the devil's mischiefs. When Satan's power is broken in the soul, the eyes are opened to see God's glory, and the lips opened to speak his praise. II. The conviction which this gave to the people to all the people: they were amazed. Christ had wrought divers miracles of this kind before; but his works are not the less wonderful, nor the less to be wondered at, for their being often repeated. They inferred from it, "Is not this the Son of David? The Messiah promised, that was to spring from the loins of David? Is not this he that should come?" We may take this, 1. As an enquiring question; they asked, Is not this the Son of David? But they did not stay for an answer: the impressions were cogent, but they were transient. It was a good question that they started; but, it should seem, it was soon lost, and was not prosecuted. Such convictions as these should be brought to a head, and then they are likely to be brought to the heart. Or, 2. as an affirming question; Is not this the Son of David? "Yes, certainly it is, it can be no other; such miracles as these plainly evince that the kingdom of the Messiah is now setting up." And they were the people, the vulgar sort of the spectators, that drew this inference from Christ's miracles. Atheists will say, "That was because they were less prying than the Pharisees;" no, the matter of fact was obvious, and required not much search: but it was because they were less prejudiced and biassed by worldly interest. So plain and easy was the way made to this great truth of Christ being the Messiah and Saviour of the world, that the common people could not miss it; the wayfaring men, though fools, could not err therein. See Isa 35:8. It was found of them that sought it. It is an instance of the condescensions of divine grace, that the things that were hid from the wise and prudent were revealed unto babes. The world by wisdom knew not God, and by the foolish things the wise were confounded. III. The blasphemous cavil of the Pharisees, v. 24. The Pharisees were a sort of men that pretended to more knowledge in, and zeal for, the divine law, than other people; yet they were the most inveterate enemies to Christ and his doctrine. They were proud of the reputation they had among the people; that fed their pride, supported their power, and filled their purses; and when they heard the people say, Is not this the Son of David? they were extremely irritated, more at that than at the miracle itself; this made them jealous of our Lord Jesus, and apprehensive, that as his interest in the people's esteem increased, theirs must of course be eclipsed and diminished; therefore they envied him, as Saul did his father David, because of what the women sang of him, Sa1 18:7, Sa1 18:8. Note, Those who bind up their happiness in the praise and applause of men, expose themselves to a perpetual uneasiness upon every favourable word that they hear said of any other. The shadow of honour followed Christ, who fled from it, and fled from the Pharisees, who were eager in the pursuit of it. They said, "This fellow does not cast out devils, but by Beelzebub the prince of the devils, and therefore is not the Son of David." Observe, 1. How scornfully they speak of Christ, this fellow; as if that precious name of his, which is as ointment poured forth, were not worthy to be taken into their lips. It is an instance of their pride and superciliousness, and their diabolical envy, that the more people magnified Christ, the more industrious they were to vilify him. It is a bad thing to speak of good men with disdain because they are poor. 2. How blasphemously they speak of his miracles; they could not deny the matter of fact; it was as plain as the sun, that devils were cast out by the word of Christ; nor could they deny that it was an extraordinary thing, and supernatural. Being thus forced to grant the premises, they had no other way to avoid the conclusion, that this is the Son of David, than by suggesting that Christ cast out devils by Beelzebub; that there was a compact between Christ and the devil; pursuant to that, the devil was not cast out, but did voluntarily retire, and give back by consent and with design: or as if, by an agreement with the ruling devil, he had power to cast out the inferior devils. No surmise could be more palpably false and vile than this; that he, who is Truth itself, should be in combination with the father of lies, to cheat the world. This was the last refuge, or subterfuge rather, or an obstinate infidelity, that was resolved to stand it out against the clearest conviction. Observe, Among the devils there is a prince, the ringleader of the apostasy from God and rebellion against him; but this prince is Beelzebub - the god of a fly, or a dunghill god. How art thou fallen, O Lucifer! from an anger of light, to be a lord of flies! Yet this is the prince of the devils too, the chief of the gang of infernal spirits. IV. Christ's reply to this base insinuation, Mat 12:25-30. Jesus knew their thoughts. Note, Jesus Christ knows what we are thinking at any time, knows what is in man; he understands our thoughts afar off. It should seem that the Pharisees could not for shame speak it out, but kept it in their minds; they could not expect to satisfy the people with it; they therefore reserved it for the silencing of the convictions of their own consciences. Note, Many are kept off from their duty by that which they are ashamed to own, but which they cannot hide from Jesus Christ: yet it is probable that the Pharisees had whispered what they thought among themselves, to help to harden one another; but Christ's reply is said to be to their thoughts, because he knew with what mind, and from what principle, they said it; that they did not say it in their haste, but that it was the product of a rooted malignity. Christ's reply to this imputation is copious and cogent, that every mouth may be stopped with sense and reason, before it be stopped with fire and brimstone. Here are three arguments by which he demonstrates the unreasonableness of this suggestion. 1. It would be very strange, and highly improbably, that Satan should be cast out by such a compact, because then Satan's kingdom would be divided against itself; which, considering his subtlety, is not a thing to be imagined, Mat 12:25, Mat 12:26. (1.) Here is a known rule laid down, that in all societies a common ruin is the consequence of mutual quarrels: Every kingdom divided against itself is brought to desolation; and every family too: Quae enim domus tam stabilis est, quae tam firma civitas, quae non odiis atque dissidiis funditus everti possit? - For what family is so strong, what community so firm, as not to be overturned by enmity and dissension? Cic. Lael. 7. Divisions commonly end in desolations; if we clash, we break; if we divide one from another, we become an easy prey to a common enemy; much more if we bite and devour one another, shall we be consumed one of another, Gal 5:15. Churches and nations have known this by sad experience. (2.) The application of it to the case in hand (Mat 12:26), If Satan cast out Satan; if the prince of the devils should be at variance with the inferior devils, the whole kingdom and interest would soon be broken; nay, if Satan should come into a compact with Christ, it must be to his own ruin; for the manifest design and tendency of Christ's preaching and miracles was to overthrow the kingdom of Satan, as a kingdom of darkness, wickedness, and enmity to God; and to set up, upon the ruins of it, a kingdom of light, holiness, and love. The works of the devil, as a rebel against God, and a tyrant over the souls of men, were destroyed by Christ; and therefore it was the most absurd thing imaginable, to think that Beelzebub should at all countenance such a design, or come into it: if he should fall in with Christ, how should then his kingdom stand? He would himself contribute to the overthrow of it. Note, The devil has a kingdom, a common interest, in opposition to God and Christ, which, to the utmost of his power, he will make to stand, and he will never come into Christ's interests; he must be conquered and broken by Christ, and therefore cannot submit and bend to him. What concord or communion can there be between light and darkness, Christ and Belial, Christ and Beelzebub? Christ will destroy the devil's kingdom, but he needs not do it by any such little arts and projects as that of a secret compact with Beelzebub; no, this victory must be obtained by nobler methods. Let the prince of the devils muster up all his forces, let him make use of all his powers and politics, and keep his interests in the closest confederacy, yet Christ will be too hard for his united force, and his kingdom shall not stand. 2. It was not at all strange, or improbable, that devils should be cast out by the Spirit of God; for, (1.) How otherwise do your children cast them out? There were those among the Jews who, by invocation of the name of the most high God, or the God of Abraham, Isaac, and Jacob, did sometimes cast out devils. Josephus speaks of some in his time that did it; we read of Jewish exorcists (Act 19:13), and of some that in Christ's name cast out devils, though they did not follow him (Mar 9:38), or were not faithful to him, Mat 7:22. These the Pharisees condemned not, but imputed what they did to the Spirit of God, and valued themselves and their nation upon it. It was therefore merely from spite and envy to Christ, that they would own that others cast out devils by the Spirit of God, but suggest that he did it by compact with Beelzebub. Note, It is the way of malicious people, especially the malicious persecutors of Christ and Christianity, to condemn the same thing in those they hate, which they approve of and applaud in those they have a kindness for: the judgments of envy are made, not by things, but persons; not by reason, but prejudice. But those were very unfit to sit in Moses's seat, who knew faces, and knew nothing else in judgment: Therefore they shall be your judges; "This contradicting of yourselves will rise up in judgment against you at the last great day, and will condemn you." Note, In the last judgment, not only every sin, but every aggravation of it, will be brought into the account, and some of our notions that were right and good will be brought in evidence against us, to convict us of partiality. (2.) This casting out of devils was a certain token and indication of the approach and appearance of the kingdom of God (Mat 7:28); "But if it be indeed that I cast out devils by the Spirit of God, as certainly I do, then you must conclude, that though you are unwilling to receive it, yet the kingdom of the Messiah is now about to be set up among you." Other miracles that Christ wrought proved him sent of God, but this proved him sent of God to destroy the devil's kingdom and his works. Now that great promise was evidently fulfilled, that the seed of the woman should break the serpent's head, Gen 3:15. "Therefore that glorious dispensation of the kingdom of God, which has been long expected, is now commenced; slight it at your peril." Note, [1.] The destruction of the devil's power is wrought by the Spirit of God; that Spirit who works to the obedience of faith, overthrows the interest of that spirit who works in the children of unbelief and disobedience. [2.] The casting out of devils is a certain introduction to the kingdom of God. If the devil's interest in a soul be not only checked by custom or external restraints, but sunk and broken by the Spirit of God, as a Sanctifier, no doubt but the kingdom of God is come to that soul, the kingdom of grace, a blessed earnest of the kingdom of the glory. 3. The comparing of Christ's miracles, particularly this of casting out devils, with his doctrine, and the design and tendency of his holy religion, evidenced that he was so far from being in league with Satan, that he was at open enmity and hostility against him (Mat 12:29); How can one enter into a strong man's house, and plunder his goods, and carry them away, except he first bind the strong man? And then he may do what he pleases with his goods. The world, that sat in darkness, and lay in wickedness, was in Satan's possession, and under his power, as a house in the possession and under the power of a strong man; so is every unregenerate soul; there Satan resides, there he rules. Now, (1.) The design of Christ's gospel was to spoil the devil's house, which, as a strong man, he kept in the world; to turn the people from darkness to light, from sin to holiness, from this world to a better, from the power of Satan unto God (Act 26:18); to alter the property of souls. (2.) Pursuant to this design, he bound the strong man, when he cast out unclean spirits by his word: thus he wrested the sword out of the devil's hand, that he might wrest the sceptre out of it. The doctrine of Christ teaches us how to construe his miracles, and when he showed how easily and effectually he could cast the devil out of people's bodies, he encouraged all believers to hope that, whatever power Satan might usurp and exercise in the souls of men, Christ by his grace would break it: he will spoil him, for it appears that he can bind him. When nations were turned from the service of idols to serve the living God, when some of the worst of sinners were sanctified and justified, and became the best of saints, then Christ spoiled the devil's house, and will spoil it more and more. 4. It is here intimated, that this holy war, which Christ was carrying on with vigour against the devil and his kingdom, was such as would not admit of a neutrality (Mat 12:30), He that is not with me is against me. In the little differences that may arise between the disciples of Christ among themselves, we are taught to lessen the matters in variance, and to seek peace, by accounting those who are not against us, to be with us (Luk 9:50); but in the great quarrel between Christ and the devil, no peace is to be sought, nor any such favourable construction to be made of any indifference in the matter; he that is not hearty for Christ, will be reckoned with as really against him: he that is cold in the cause, is looked upon as an enemy. When the dispute is between God and Baal, there is no halting between two (Kg1 18:21), there is no trimming between Christ and Belial; for the kingdom of Christ, as it is eternally opposite to, so it will be eternally victorious over, the devil's kingdom; and therefore in this cause there is no sitting still with Gilead beyond Jordan, or Asher on the sea-shore, (Jdg 4:16, Jdg 4:17), we must be entirely, faithfully, and immovably, on Christ's side; it is the right side, and will at last be the rising side. See Exo 32:26. The latter clause is to the same purport: He that gathereth not with me scattereth. Note, (1.) Christ's errand into the world was to gather, to gather in his harvest, to gather in those whom the Father had given him, Joh 11:52; Eph 1:10. (2.) Christ expects and requires from those who are with him, that they gather with him; that they not only gather to him themselves, but do all they can in their places to gather others to him, and so to strengthen his interest. (3.) Those who will not appear, and act, as furtherers of Christ's kingdom, will be looked upon, and dealt with, as hinderers of it; if we gather not with Christ, we scatter; it is not enough, not to do hurt, but we must do good. Thus is the breach widened between Christ and Satan, to show that there was no such compact between them as the Pharisees whispered. V. Here is a discourse of Christ's upon this occasion, concerning tongue-sins; Wherefore I say unto you. He seems to turn from the Pharisees to the people, from disputing to instructing; and from the sin of the Pharisees he warns the people concerning three sorts of tongue-sins; for others' harms are admonitions to us. 1. Blasphemous words against the Holy Ghost are the worst kind of tongue-sins, and unpardonable, Mat 12:31, Mat 12:32. (1.) Here is a gracious assurance of the pardon of all sin upon gospel terms: this Christ says to us, and it is a comfortable saying, that the greatness of sin shall be no bar to our acceptance with God, if we truly repent and believe the gospel: All manner of sin and blasphemy shall be forgiven unto men. Though the sin has been as scarlet and crimson (Isa 1:18), though ever so heinous in its nature, ever so much aggravated by its circumstances, and ever so often repeated, though it reach up to the heavens, yet with the Lord there is mercy, that reacheth beyond the heavens; mercy will be extended even to blasphemy, a sin immediately touching God's name and honour. Paul obtained mercy, who had been a blasphemer, Ti1 1:13. Well may we say, Who is a God like unto thee, pardoning iniquity? Mic 7:18. Even words spoken against the Son of man shall be forgiven; as theirs were who reviled him at his death, many of whom repented and found mercy. Christ herein has set an example to all the sons of men, to be ready to forgive words spoken against them: I, as a deaf man, heard not. Observe, They shall be forgiven unto men, not to devils; this is love to the whole world of mankind, above the world of fallen angels, that all sin is pardonable to them. (2.) Here is an exception of the blasphemy against the Holy Ghost, which is here declared to be the only unpardonable sin. See here, [1.] What this sin; it is speaking against the Holy Ghost. See what malignity there is in tongue-sins, when the only unpardonable sin is so. But Jesus knew their thoughts, Mat 12:25. It is not all speaking against the person or essence of the Holy Ghost, or some of his more private operations, or merely the resisting of his internal working in the sinner himself, that is here meant; for who then should be saved? It is adjudged in our law, that an act of indemnity shall always be construed in favour of that grace and clemency which is the intention of the act; and therefore the exceptions in the act are not to be extended further than needs must. The gospel is an act of indemnity; none are excepted by name, nor any by description, but those only that blaspheme the Holy Ghost; which therefore must be construed in the narrowest sense: all presuming sinners are effectually cut off by the conditions of the indemnity, faith and repentance; and therefore the other exceptions must not be stretched far: and this blasphemy is excepted, not for any defect of mercy in God or merit in Christ, but because it inevitably leaves the sinner in infidelity and impenitency. We have reason to think that none are guilty of this sin, who believe that Christ is the Son of God, and sincerely desire to have part in his merit and mercy: and those who fear they have committed this sin, give a good sign that they have not. The learned Dr. Whitby very well observes, that Christ speaks not of what should be (Mar 3:28; Luk 12:10); Whosoever shall blaspheme. As for those who blasphemed Christ when he was here upon earth, and called him a Winebibber, a Deceiver, a Blasphemer, and the like, they had some colour of excuse, because of the meanness of his appearance, and the prejudices of the nation against him; and the proof of his divine mission was not perfected till after his ascension; and therefore, upon their repentance, they shall be pardoned: and it is hoped that they may be convinced by the pouring out of the Spirit, as many of them were, who had been his betrayers and murderers. But if, when the Holy Ghost is given, in his inward gifts of revelation, speaking with tongues, and the like, such as were the distributions of the Spirit among the apostles, if they continue to blaspheme the Spirit likewise, as an evil spirit, there is no hope of them that they will ever be brought to believe in Christ; for First, Those gifts of the Holy Ghost in the apostles were the last proof that God designed to make use of for the confirming of the gospel, and were still kept in reserve, when other methods preceded. Secondly, This was the most powerful evidence, and more apt to convince than miracles themselves. Thirdly, Those therefore who blaspheme this dispensation of the Spirit, cannot possibly be brought to believe in Christ; those who shall impute them to a collusion with Satan, as the Pharisees did the miracles, what can convince them? This is such a strong hold of infidelity as a man can never be beaten out of, and is therefore unpardonable, because hereby repentance is hid from the sinner's eyes. [2.] What the sentence is that is passed upon it; It shall not be forgiven, neither in this world, nor in the world to come. As in the then present state of the Jewish church, there was no sacrifice of expiation for the soul that sinned presumptuously; so neither under the dispensation of gospel grace, which is often in scripture called the world to come, shall there be any pardon to such as tread underfoot the blood of the covenant, and do despite to the Spirit of grace: there is no cure for a sin so directly against the remedy. It was a rule in our old law, No sanctuary for sacrilege. Or, It shall be forgiven neither now, in the sinner's own conscience, nor in the great day, when the pardon shall be published. Or, this is a sin that exposes the sinner both to temporal and eternal punishment, both to present wrath and the wrath to come. 2. Christ speaks here concerning other wicked words, the products of corruption reigning in the heart, and breaking out thence, Mat 12:33-35. It was said (Mat 12:25) that Jesus knew their thoughts, and here he spoke with an eye to them, showing that it was not strange that they should speak so ill, when their hearts were so full of enmity and malice; which yet they often endeavoured to cloak and cover, by feigning themselves just men. Our Lord Jesus therefore points to the springs and heals them; let the heart be sanctified and it will appear in our words. (1.) The heart is the root, the language is the fruit (Mat 12:33); if the nature of the tree be good, it will bring forth fruit accordingly. Where grace is the reigning principle in the heart, the language will be the language of Canaan; and, on the contrary, whatever lust reigns in the heart it will break out; diseased lungs make an offensive breath: men's language discovers what country they are of, so likewise what manner of spirit they are of: "Either make the tree good, and then the fruit will be good; get pure hearts and then you will have pure lips and pure lives; or else the tree will be corrupt, and the fruit accordingly. you may make a crab-stock to become a good tree, by grafting into it a shoot from a good tree, and then the fruit will be good; but if the tree be still the same, plant it where you will, and water it how you will, the fruit will be still corrupt." Note, Unless the heart be transformed, the life will never be thoroughly reformed. These Pharisees were shy of speaking out their wicked thoughts of Jesus Christ; but Christ here intimates, how vain it was for them to seek to hide that root of bitterness in them, that bore this gall and wormwood, when they never sought to mortify it. Note, It should be more our care to be good really, than to seem good outwardly. (2.) The heart is the fountain, the words are the streams (Mat 12:34); Out of the abundance of the heart the mouth speaks, as the streams are the overflowings of the spring. A wicked heart is said to send forth wickedness, as a fountain casts forth her waters, Jer 6:7. A troubled fountain, and a corrupt spring, such as Solomon speaks of (Pro 25:26), must needs send forth muddy and unpleasant streams. Evil words are the natural, genuine product of an evil heart. Nothing but the salt of grace, cast into the spring, will heal the waters, season the speech, and purify the corrupt communications. This they wanted, they were evil; and how can ye, being evil, speak good things? They were a generation of vipers; John Baptist had called them so (Mat 3:7), and they were still the same; for can the Ethiopian change his skin? The people looked upon the Pharisees as a generation of saints, but Christ calls them a generation of vipers, the seed of the serpent, that had an enmity to Christ and his gospel. Now what could be expected from a generation of vipers, but that which is poisonous and malignant? Can the viper be otherwise than venomous? Note, Bad things may be expected from bad people, as said the proverb of the ancients, Wickedness proceedeth from the wicked, Sa1 24:13. The vile person will speak villany, Isa 32:6. Those who are themselves evil, have neither skill nor will to speak good things, as they should be spoken. Christ would have his disciples know what sort of men they were to live among, that they might know what to look for. They are as Ezekiel among scorpions (Eze 2:6), and must not think it strange if they be stung and bitten. (3.) The heart is the treasury, the words are the things brought out of that treasury (Mat 12:35); and from hence men's characters may be drawn, and may be judged of. [1.] It is the character of a good man, that he has a good treasure in his heart, and from thence brings forth good things, as there is occasion. Graces, comforts, experiences, good knowledge, good affections, good resolutions, these are a good treasure in the heart; the word of God hidden there, the law of God written there, divine truths dwelling and ruling thee, are a treasure there, valuable and suitable, kept safe and kept secret, as the stores of the good householder, but ready for use upon all occasions. A good man, thus furnished, will bring forth, as Joseph out of his stores; will be speaking and doing that which is good, for God's glory, and the edification of others. See Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32. This is bringing forth good things. Some pretend to good expenses that have not a good treasure - such will soon be bankrupts: some pretend to have a good treasure within, but give no proof of it: they hope they have it in them, and thank God, whatever their words and actions are, they have good hearts; but faith without works is dead: and some have a good treasure of wisdom and knowledge, but they are not communicative, they do not bring forth out of it: they have a talent, but know not how to trade with it. The complete Christian in this bears the image of God, that he both is good, and does good. [2.] It is the character of an evil man, that he has an evil treasure in his heart, and out of it bringeth forth evil things. Lusts and corruptions dwelling and reigning in the heart are an evil treasure, out of which the sinner brings forth bad words and actions, to the dishonour of God, and the hurt of others. See Gen 6:5, Gen 6:12; Mat 15:18-20; Jam 1:15. But treasures of wickedness (Pro 10:2) will be treasures of wrath. 3. Christ speaks here concerning idle words, and shows what evil there is in them (Mat 12:36, Mat 12:37); much more is there in such wicked words as the Pharisees spoke. It concerns us to think much of the day of judgment, that that may be a check upon our tongues; and let us consider, (1.) How particular the account will be of tongue-sins in that day: even for every idle words, or discourse, that men speak, they shall give account. This intimates, [1.] That God takes notice of every word we say, even that which we ourselves do not notice. See Psa 139:4. Not a word in my tongue but thou knowest it: though spoken without regard or design, God takes cognizance of it. [2.] That vain, idle, impertinent talk is displeasing to God, which tends not to any good purpose, is not good to any use of edifying; it is the product of a vain and trifling heart. These idle words are the same with that foolish talking and jesting which is forbidden, Eph 5:4. This is that sin which is seldom wanting in the multitude of words, unprofitable talk, Job 15:3. [3.] We must shortly account for these idle words; they will be produced in evidence against us, to prove us unprofitable servants, that have not improved the faculties of reason and speech, which are part of the talents we are entrusted with. If we repent not of our idle words, and our account for them be not balanced by the blood of Christ, we are undone. (2.) How strict the judgment will be upon that account (Mat 12:37); By thy words thou shall be justified or condemned; a common rule in men's judgments, and here applied to God's. Note, The constant tenour of our discourse, according as it is gracious or not gracious, will be an evidence for us, or against us, at the great day. Those who seemed to be religious, but bridled not their tongue, will then be found to have put a cheat upon themselves with a vain religion, Jam 1:26. Some think that Christ here refers to that of Eliphaz (Job 15:6), Thine own mouth condemneth thee, and not I; or, rather, to that of Solomon (Pro 18:21), Death and life are in the power of the tongue.

I. Here is, The impudent impious brand which the scribes fastened upon Christ's casting out devils, that they might evade and invalidate the conviction of it, and have a poor excuse for not yielding to it. These scribes came down from Jerusalem, Mar 3:22. It should seem they came this long journey on purpose to hinder the progress of the doctrine of Christ; such pains did they take to do mischief; and, coming from Jerusalem, where were the most polite and learned scribes, and where they had opportunity of consulting together against the Lord and his Anointed, they were in the greater capacity to do mischief; the reputation of scribes from Jerusalem would have an influence not only upon the country people, but upon the country scribes; they had never thought of this base suggestion concerning Christ's miracles till the scribes from Jerusalem put it into their heads. They could not deny but that he cast out devils, which plainly bespoke him sent of God; but they insinuated that he had Beelzebub on his side, was in league with him, and by the prince of the devils cast out devils. There is a trick in the case; Satan is not cast out, he only goes out by consent. There was nothing in the manner of Christ's casting out devils, that gave any cause to suspect this; he did it as one having authority; but so they will have it, who resolve not to believe him. II. The rational answer which Christ gave to this objection, demonstrating the absurdity of it. 1. Satan is so subtle, that he will never voluntarily quit his possession; If Satan cast out Satan, his kingdom is divided against itself, and it cannot stand, Mar 3:23-26. He called them to him, as one desirous they should be convinced; he treated them with all the freedom, friendliness, and familiarity that could be; he vouchsafed to reason the case with them, that every mouth may be stopped. It was plain that the doctrine of Christ made war upon the devil's kingdom, and had a direct tendency to break his power, and crush his interest in the souls of men; and it was as plain that the casting of him out of the bodies of people confirmed that doctrine, and gave it the setting on; and therefore it cannot be imagined that he should come into such a design; every one knows that Satan is no fool, nor will act so directly against his own interest. 2. Christ is so wise, that, being engaged in war with him, he will attack his forces wherever he meets them, whether in the bodies or souls of people, Mar 3:27. It is plain, Christ's design is to enter into the strong man's house, to take possession of the interest he has in the world, and to spoil his goods, and convert them to his own service; and therefore it is natural to suppose that he will thus bind the strong man, will forbid him to speak when he would, and to stay where he would, and thus show that he has gained a victory over him. III. The awful warning Christ gave them to take heed how they spoke such dangerous words as these; however they might make light of them, as only conjectures, and the language of free-thinking, if they persisted in it, it would be of fatal consequence to them; it would be found a sin against the last remedy, and consequently unpardonable; for what could be imagined possible to bring them to repentance for their sin in blaspheming Christ, who would set aside such a strong conviction with such a weak evasion? It is true, the gospel promiseth, because Christ hath purchased, forgiveness for the greatest sins and sinners, Mar 3:28. Many of those who reviled Christ on the cross (which was a blaspheming of the Son of man, aggravated to the highest degree), found mercy, and Christ himself prayed, Father, forgive them; but this was blaspheming the Holy Ghost, for it was by the Holy Spirit that he cast out devils, and they said, It was by the unclean spirit, Mar 3:30. By this method they would outface the conviction of all the gifts of the Holy Ghost after Christ's ascension, and defeat them all, after which there remained no more proof, and therefore they should never have forgiveness, but were liable to eternal damnation. They were in imminent danger of that everlasting punishment, from which there was no redemption, and in which there was no intermission, no remission.

Here, I. Christ foretels his own approaching sufferings. He passed through Galilee with more expedition than usual, and would not that any man should know of it (Mar 9:30); because he had done many mighty and good works among them in vain, they shall not be invited to see them and have the benefit of them, as they have been. The time of his sufferings drew nigh, and therefore he was willing to be private awhile, and to converse only with his disciples, to prepare them for the approaching trial, Mar 9:31. He said to them, The Son of man is delivered by the determinate council and fore-knowledge of God into the hands of men (Mar 9:31), and they shall kill him. He had been delivered into the hands of devils, and they had worried him, it had not been so strange; but that men, who have reason, and should have love, that they should be thus spiteful to the Son of man, who came to redeem and save them, is unaccountable. But still it is observable that when Christ spoke of his death, he alway spoke of his resurrection, which took away the reproach of it from himself, and should have taken away the grief of it from his disciples. But they understood not that saying, Mar 9:32. The words were plain enough, but they could not be reconciled to the thing, and therefore would suppose them to have some mystical meaning which they did not understand, and they were afraid to ask him; not because he was difficult of access, or stern to those who consulted him, but either because they were loth to know the truth, or because they expected to be chidden for their backwardness to receive it. Many remain ignorant because they are ashamed to enquire. II. He rebukes his disciples for magnifying themselves. When he came to Capernaum, he privately asked his disciples what it was they disputed among themselves by the way, Mar 9:33. He knew very well what the dispute was, but he would know it from them, and would have them to confess their fault and folly in it. Note, 1. We must all expect to be called to an account by our Lord Jesus, concerning what passes while we are in the way in this state of passage and probation. 2. We must in a particular manner be called to an account about our discourses among ourselves; for by our words we must be justified or condemned. 3. As our other discourses among ourselves by the way, so especially our disputes, will be all called over again, and we shall be called to an account about them. 4. Of all disputes, Christ will be sure to reckon with his disciples for their disputes about precedency and superiority: that was the subject of the debate here, who should be the greater, Mar 9:34. Nothing could be more contrary to the two great laws of Christ's kingdom, lessons of his school, and instructions of his example, which are humility and love, than desiring preferment in the world, and disputing about it. This ill temper he took all occasions to check, both because it arose from a mistaken notion of his kingdom, as if it were of this world, and because it tended so directly to be debasing of the honour, and the corrupting of the purity, of his gospel, and, he foresaw, would be so much the bane of the church. Now, (1.) They were willing to cover this fault (Mar 9:34); they held their peace. As they would not ask (Mar 9:32), because they were ashamed to own their ignorance, so here they would not answer because they were ashamed to own their pride. (2.) He was willing to amend this fault in them, and to bring them to a better temper; and therefore sat down, that he might have a solemn and full discourse with them about this matter; he called the twelve to him, and told them, [1.] That ambition and affectation of dignity and dominion, instead of gaining them preferment in his kingdom, would but postpone their preferment; If any man desire and aim to be first, he shall be last; he that exalteth himself, shall be abased, and men's pride shall bring them low. [2.] That there is no preferment to be had under him, but an opportunity for, and an obligation to, so much the more labour and condescension; If any man desire to be first, when he is so, he must be much the more busy and serviceable to every body. He that desires the office of a bishop, desires a good work, for he must, as St. Paul did, labour the more abundantly, and make himself the servant of all. [3.] That those who are most humble and self-denying, do most resemble Christ, and shall be most tenderly owned by him. This he taught them by a sign; He took a child in his arms, that had nothing of pride and ambition in it. "Look you," saith he; "whosoever shall receive one like this child, receives me. Those of a humble, meek, mild disposition are such as I will own and countenance, and encourage every body else to do so too, and will take what is done to them as done to myself; and so will my Father too, for he who thus receiveth me, receiveth him that sent me, and it shall be placed to his account, and repaid with interest." III. He rebukes them for vilifying all but themselves; while they are striving which of them should be greatest, they will not allow those who are not in communion with them to be any thing. Observe, 1. The account which John gave him, of the restraint they had laid upon one from making use of the name of Christ, because he was not of their society. Though they were ashamed to own their contests for preferment, they seem to boast of this exercise of their authority, and expected their Master would not only justify them in it, but commend them for it; and hoped he would not blame them for desiring to be great, when they would thus use their power for maintaining the honour of the sacred college. Master, saith John, we saw one casting out devils in thy name, but he followeth not us, Mar 9:38. (1.) It was strange that the one who was not a professed disciple and follower of Christ, should yet have power to cast out devils, in his name, for that seemed to be peculiar to those whom he called, Mar 6:7. But some think that he was a disciple of John, who made use of the name of the Messiah, not as come, but as near at hand, not knowing that Jesus was he. It should rather seem that he made use of the name of Jesus, believing him to be the Christ, as the other disciples did. And why not he receive that power from Christ, whose Spirit, like the wind, blows where it listeth, without such an outward call as the apostles had? And perhaps there were many more such. Christ's grace is not tied to the visible church. (2.) It was strange that one who cast out devils in the name of Christ, did not join himself to the apostles, and follow Christ with them, but should continue to act in separation from them. I know of nothing that could hinder him from following them, unless because he was loth to leave all to follow them; and if so, that was an ill principle. The thing did not look well, and therefore the disciples forbade him to make use of Christ's name as they did, unless he would follow him as they did. This was like the motion Joshua made concerning Eldad and Medad, that prophesied in the camp, and went not up with the rest to the door of the tabernacle; "My lord Moses, forbid them (Num 11:28); restrain them, silence them, for it is a schism." Thus apt are we to imagine that those do not follow Christ at all, who do not follow him with us, and that those do nothing well, who do not just as we do. But the Lord knows them that are his, however they are dispersed; and this instance gives us a needful caution, to take heed lest we be carried, by an excess of zeal for the unity of the church, and for that which we are sure is right and good, to oppose that which yet may tend to the enlargement of the church, and the advancement of its true interests another way. 2. The rebuke he gave to them for this (Mar 9:39); Jesus said, "Forbid him not, nor any other that does likewise." This was like the check Moses gave to Joshua; Enviest thou for my sake? Note, That which is good, and doeth good, must not be prohibited, though there be some defect or irregularity in the manner of doing it. Casting out devils, and so destroying Satan's kingdom, doing this in Christ's name, and so owning him to be sent of God, and giving honour to him as the Fountain of grace, preaching down sin, and preaching up Christ, are good things, very good things, which ought not to be forbidden to any, merely because they follow not with us. If Christ be preached, Paul therein doth, and will rejoice, though he be eclipsed by it, Phi 1:18. Two reasons Christ gives why such should not be forbidden. (1.) Because we cannot suppose that any man who makes use of Christ's name in working miracles, should blaspheme his name, as the scribes and Pharisees did. There were those indeed that did in Christ's name cast out devils, and yet in other respects were workers of iniquity; but they did not speak evil of Christ. (2.) Because those that differed in communion, while they agreed to fight against Satan under the banner of Christ, ought to look upon one another as on the same side, notwithstanding that difference. He that is not against us is on our part. As to the great controversy between Christ an Beelzebub, he had said, He that is not with me is against me, Mat 12:30. He that will not own Christ, owns Satan. But as to those that own Christ, though not in the same circumstances, that follow him, though not with us, we must reckon that though these differ from us, they are not against us, and therefore are on our part, and we must not be any hindrance to their usefulness.

It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub--All the Greek manuscripts, write "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron (Kg2 1:2), which it was designed to express. As all idolatry was regarded as devil worship (Lev 17:7; Deu 32:17; Psa 106:37; Co1 10:20), so there seems to have been something peculiarly satanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Though we nowhere read that our Lord was actually called "Beelzebul," He was charged with being in league with Satan under that hateful name (Mat 12:24, Mat 12:26), and more than once Himself was charged with "having a devil" or "demon" (Mar 3:30; Joh 7:20; Joh 8:48). Here it is used to denote the most opprobrious language which could be applied by one to another. how much more shall they call them of his household--"the inmates." Three relations in which Christ stands to His people are here mentioned: He is their Teacher--they His disciples; He is their Lord--they His servants; He is the Master of the household--they its inmates. In all these relations, He says here, He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse.

But when the Pharisees heard it--Mark (Mar 3:22) says, "the scribes which came down from Jerusalem"; so that this had been a hostile party of the ecclesiastics, who had come all the way from Jerusalem to collect materials for a charge against Him. (See on Mat 12:14). they said, This fellow--an expression of contempt. doth not cast out devils, but by Beelzebub--rather, "Beelzebul" (see on Mat 10:25). the prince of the devils--Two things are here implied--first, that the bitterest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized internal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but the desperate shift of ascribing His miracles to Satan.

And if I by Beelzebub cast out devils, by whom do your children--"your sons," meaning here the "disciples" or pupils of the Pharisees, who were so termed after the familiar language of the Old Testament in speaking of the sons of the prophets (Kg1 20:35; Kg2 2:3, &c.). Our Lord here seems to admit that such works were wrought by them; in which case the Pharisees stood self-condemned, as expressed in Luke (Luk 11:19), "Therefore shall they be your judges."

The substance of these verses we had in Mat 12:22, etc. Christ is here giving a general proof of his divine mission, by a particular proof of his power over Satan, his conquest of whom was an indication of his great design in coming into the world, which was, to destroy the works of the devil. Here too he gives an earnest of the success of that undertaking. He is here casting out a devil that made the poor possessed man dumb: in Matthew we are told that he was blind and dumb. When the devil was forced out by the word of Christ, the dumb spoke immediately, echoed to Christ's word, and the lips were opened to show forth his praise. Now, I. Some were affected with this miracle. The people wondered; they admired the power of God, and especially that it should be exerted by the hand of one who made so small a figure, that one who did the work of the Messiah should have so little of that pomp of the Messiah which they expected. II. Others were offended at it, and, to justify their infidelity, suggested that it was by virtue of a league with Beelzebub, the prince of the devils, that he did this, Luk 11:15. It seems, in the devil's kingdom there are chiefs, which supposes that there are subalterns. Now they would have it thought, or said at least, that there was a correspondence settled between Christ and the devil, that the devil should have the advantage in the main and be victorious at last, but that in order hereto, in particular instances, he should yield Christ the advantage and retire by consent. Some, to corroborate this suggestion, and confront the evidence of Christ's miraculous power, challenged him to give them a sign from heaven (Luk 11:16), to confirm his doctrine by some appearance in the clouds, such as was upon mount Sinai when the law was given; as if a sign from heaven, not disprovable by any sagacity of theirs, could not have been given them as well by a compact and collusion with the prince of the power of the air, who works with power and lying wonders, as the casting out of a devil; nay, that would not have been any present prejudice to his interest, which this manifestly was. Note, Obstinate infidelity will never be at a loss for something to say in its own excuse, though ever so frivolous and absurd. Now Christ here returns a full and direct answer to this cavil of theirs; in which he shows, 1. That it can by no means be imagined that such a subtle prince as Satan is should ever agree to measures that had such a direct tendency to his own overthrow, and the undermining of his own kingdom, Luk 11:17, Luk 11:18. What they objected they kept to themselves, afraid to speak it, lest it should be answered and baffled; but Jesus knew their thoughts, even when they industriously thought to conceal them, and he said, "You yourselves cannot but see the groundlessness, and consequently the spitefulness, of this charge; for it is an allowed maxim, confirmed by every day's experience, that no interest can stand that is divided against itself; not the more public interest of a kingdom, nor the private interest of a house or family; if either the one or the other be divided against itself, it cannot stand. Satan would herein act against himself; not only by the miracle which turned him out of possession of the bodies of people, but much more in the doctrine for the explication and confirmation of which the miracle was wrought, which had a direct tendency to the ruin of Satan's interest in the minds of men, by mortifying sin, and turning men to the service of God. Now, if Satan should thus be divided against himself, he would hasten his own overthrow, which you cannot suppose an enemy to do that acts so subtlely for his own establishment, and is so solicitous to have his kingdom stand." 2. That was a very partial ill-natured thing for them to impute that in him to a compact with Satan which yet they applauded and admired in others that were of their own nation (Luk 11:19): "By whom do your sons cast them out? Some of your own kindred, as Jews, nay, and some of your own followers, as Pharisees, have undertaken, in the name of the God of Israel, to cast out devils, and they were never charged with such a hellish combination as I am charged with." Note, It is gross hypocrisy to condemn that in those who reprove us which yet we allow in those that flatter us. 3. That, in opposing the conviction of this miracle, they were enemies to themselves, stood in their own light, and put a bar in their own door, for they thrust from them the kingdom of God (Luk 11:20): "If I with the finger of God cast out devils, as you may assure yourselves I do, no doubt the kingdom of God is come upon you, the kingdom of the Messiah offers itself and all its advantages to you, and, if you receive it not, it is at your peril." In Matthew it is by the Spirit of God, here by the finger of God; the Spirit is the arm of the Lord, Isa 53:1. His greatest and most mighty works were wrought by his Spirit; but, if the Spirit in this work is said to be the finger of the Lord, it perhaps may intimate how easily Christ did and could conquer Satan, even with the finger of God, the exerting of the divine power in a less and lower degree than in many other instances. He needed not make bare his everlasting arm; that roaring lion, when he pleases, is crushed, like a moth, with a touch of a finger. Perhaps here is an allusion to the acknowledgment of Pharaoh's magicians, when they were run aground (Exo 8:19): This is the finger of God. "Now if the kingdom of God be herein come to you, and you be found by those cavils and blasphemies fighting against it, it will come upon you as a victorious force which you cannot stand before." 4. That his casting out devils was really the destroying of them and their power, for it confirmed a doctrine which had a direct tendency to the ruining of his kingdom, Luk 11:21, Luk 11:22. Perhaps there had been some who had cast out the inferior devils by compact with Beelzebub their chief, but that was without any real damage or prejudice to Satan and his kingdom, what he lost one way he gained another. The devil and such exorcists played booty, as we say, and, while the forlorn hope of his army gave ground, the main body thereby gained ground; the interest of Satan in the souls of men was not weakened by it in the least. But, when Christ cast out devils, he needed not do it by any compact with them, for he was stronger than they, and could do it by force, and did it so as to ruin Satan's power and blast his great design by that doctrine and that grace which break the power of sin, and so rout Satan's main body, take from him all his armour, and divide his spoils, which no one devil ever did to another or ever will. Now this is applicable to Christ's victories over Satan both in the world and in the hearts of particular persons, by that power which went along with the preaching of his gospel, and does still. And so we may observe here, (1.) The miserable condition of an unconverted sinner. In his heart, which was fitted to be a habitation of God, the devil has his palace; and all the powers and the faculties of the soul, being employed by him in the service of sin, are his goods. Note, [1.] The heart of every unconverted sinner is the devil's palace, where he resides and where he rules; he works in the children of disobedience. The heart is a palace, a noble dwelling; but the unsanctified heart is the devil's palace. His will is obeyed, his interests are served, and the militia is in his hands; he usurps the throne in the soul. [2.] The devil, as a strong man armed, keeps this palace, does all he can to secure it to himself, and to fortify it against Christ. All the prejudices with which he hardens men's hearts against truth and holiness are the strong-holds which he erects for the keeping of his palace; this palace is his garrison. [3.] There is a kind of peace in the palace of an unconverted soul, while the devil, as a strong man armed, keeps it. The sinner has a good opinion of himself, is very secure and merry, has no doubt concerning the goodness of his state nor any dread of the judgment to come; he flatters himself in his own eyes, and cries peace to himself. Before Christ appeared, all was quiet, because all went one way; but the preaching of the gospel disturbed the peace of the devil's palace. (2.) The wonderful change that is made in conversion, which is Christ's victory over this usurper. Satan is a strong man armed; but our Lord Jesus is stronger than he, as God, as Mediator. If we speak of strength, he is strong: more are with us than against us. Observe, [1.] The manner of this victory: He comes upon him by surprise, when his goods are in peace and the devil thinks it is all his own for ever, and overcomes him. Note, The conversion of a soul to God is Christ's victory over the devil and his power in that soul, restoring the soul to its liberty, and recovering his own interest in it and dominion over it. [2.] The evidences of this victory. First, He takes from him all his armour wherein he trusted. The devil is a confident adversary; he trusts to his armour, as Pharaoh to his rivers (Eze 29:3): but Christ disarms him. When the power of sin and corruption in the soul is broken, when the mistakes are rectified, the eyes opened, the heart humbled and changed, and made serious and spiritual, then Satan's armour is taken away. Secondly, He divides the spoils; he takes possession of them for himself. All the endowments of mind and body, the estate, power, interest, which before were made use of in the service of sin and Satan, are now converted to Christ's service and employed for him; yet this is not all; he makes a distribution of them among his followers, and, and having conquered Satan, gives to all believers the benefit of that victory. Hence Christ infers that, since the whole drift of his doctrine and miracles was to break the power of the devil, that great enemy of mankind, it was the duty of all to join with him and to follow his guidance, to receive his gospel and come heartily into the interests of it; for otherwise they would justly be reckoned as siding with the enemy (Luk 11:23): He that is not with me is against me. Those therefore who rejected the doctrine of Christ, and slighted his miracles, were looked upon as adversaries to him, and in the devil's interest. 5. That there was a vast difference between the devil's going out by compact and his being cast out by compulsion. Those out of whom Christ cast him he never entered into again, for so was Christ's charge (Mar 9:25); whereas, if he had gone out, whenever he saw fit he would have made a re-entry, for that is the way of the unclean spirit, when he voluntarily and with design goes out of a man, Luk 11:24-26. The prince of the devils may give leave, nay, may give order, to his forces to retreat, or make a feint, to draw the poor deluded soul into an ambush; but Christ, as he gives a total, so he gives a final, defeat to the enemy. In this part of the argument he has a further intention, which is to represent the state of those who have had fair offers made them, - among whom, and in whom, God has begun to break the devil's power and overthrow his kingdom, - but they reject his counsel against themselves, and relapse into a state of subjection to Satan. Here we have, (1.) The condition of a formal hypocrite, his bright side and his dark side. His heart still remains the devil's house; he calls it his own, and he retains his interest in it; and yet, [1.] The unclean spirit is gone out. He was not driven out by the power of converting grace; there was none of that violence which the kingdom of heaven suffers; but he went out, withdrew for a time, so that the man seemed not to be under the power of Satan as formerly, nor so followed with his temptations. Satan is gone, or has turned himself into an angel of light. [2.] The house is swept from common pollutions, by a forced confession of sin, as Pharaoh's - a feigned contrition for it, as Ahab's, - and a partial reformation, as Herod's. There are those that have escaped the pollutions of the world, and yet are still under the power of the god of this world, Pe2 2:20. The house is swept, but it is not washed; and Christ hath said, If I wash thee not, thou hast no part with me; the house must be washed, or it is none of his. Sweeping takes off only the loose dirt, while the sin that besets the sinner, the beloved sin, is untouched. It is swept from the filth that lies open to the eye of the world, but it is not searched and ransacked for secret filthiness, Mat 23:25. It is swept, but the leprosy is in the wall, and will be till something more be done. [3.] The house is garnished with common gifts and graces. It is not furnished with any true grace, but garnished with the pictures of all graces. Simon Magus was garnished with faith, Balaam with good desires, Herod with a respect for John, the Pharisees with many external performances. It is garnished, but it is like a potsherd covered with silver dross, it is all paint and varnish, not real, not lasting. The house is garnished, but the property is not altered; it was never surrendered to Christ, nor inhabited by the Spirit. Let us therefore take heed of resting in that which a man may have and yet come short. (2.) Here is the condition of a final apostate, into whom the devil returns after he had gone out: Then goes he, and takes seven other spirits more wicked than himself (Luk 11:26); a certain number for an uncertain, as seven devils are said to be cast out of Mary Magdalene. Seven wicked spirits are opposed to the seven spirits of God, Rev 3:1. These are said to be more wicked than himself. It seems, even devils are not all alike wicked; probably, the degrees of their wickedness, now that they are fallen, are as the degrees of their holiness were while they stood. When the devil would do mischief most effectually, he employs those that are more mischievous than himself. These enter in without any difficulty or opposition; they are welcomed, and they dwell there; there they work, there they rule; and the last state of that man is worse than the first. Note, [1.] Hypocrisy is the high road to apostasy. If the heart remains in the interest of sin and Satan, the shows and shadows will come to nothing; those that have not set that right will not long be stedfast. Where secret haunts of sin are kept up, under the cloak of a visible profession, conscience is debauched, God is provoked to withdraw his restraining grace, and the close hypocrite commonly proves an open apostate, [2.] The last state of such is worse than the first, in respect both of sin and punishment. Apostates are usually the worst of men, the most vain and profligate, the most bold and daring; their consciences are seared, and their sins of all others the most aggravated. God often sets marks of his displeasure upon them in this world, and in the other world they will receive the greater damnation. Let us therefore hear, and fear, and hold fast our integrity.

Here is, I. The malice of hell breaking out in the base language which the unbelieving Jews gave to our Lord Jesus. Hitherto they had cavilled at his doctrine, and had made invidious remarks upon it; but, having shown themselves uneasy when he complained (Joh 8:43, Joh 8:47) that they would not hear him, now at length they fall to downright railing, Joh 8:48. They were not the common people, but, as it should seem, the scribes and Pharisees, the men of consequence, who, when they saw themselves convicted of an obstinate infidelity, scornfully turned off the conviction with this: Say we not well that thou art a Samaritan, and hast a devil? See here, see it and wonder, see it and tremble, 1. What was the blasphemous character commonly given of our Lord Jesus among the wicked Jews, to which they refer. (1.) That he was a Samaritan, that is, that he was an enemy to their church and nation, one that they hated and could not endure. Thus they exposed him to the ill will of the people, with whom you could not put a man into a worse name than to call him a Samaritan. If he had been a Samaritan, he had been punishable, by the beating of the rebels (as they called it), for coming into the temple. They had often enough called him a Galilean - a mean man; but as if that were not enough, though it contradicted the other, they will have him a Samaritan - a bad man. The Jews to this day call the Christians, in reproach, Cuthaei-Samaritans. Note, Great endeavours have in all ages been used to make good people odious by putting them under black characters, and it is easy to run that down with a crowd and a cry which is once put into an ill name. Perhaps because Christ justly inveighed against the pride and tyranny of the priests and elders, they hereby suggest that he aimed at the ruin of their church, in aiming at its reformation, and was falling away to the Samaritans. (2.) That he had a devil. Either, [1.] That he was in league with the devil. Having reproached his doctrine as tending to Samaritanism, here they reflect upon his miracles as done in combination with Beelzebub. Or, rather [2.] That he was possessed with a devil, that he was a melancholy man, whose brain was clouded, or a mad man, whose brain was heated, and that which he said was no more to be believed than the extravagant rambles of a distracted man, or one in a delirium. Thus the divine revelation of those things which are above the discovery of reason have been often branded with the charge of enthusiasm, and the prophet was called a mad fellow, Kg2 9:11; Hos 9:7. The inspiration of the Pagan oracles and prophets was indeed a frenzy, and those that had it were for the time beside themselves; but that which was truly divine was not so. Wisdom is justified of her children, as wisdom indeed. 2. How they undertook to justify this character, and applied it to the present occasion: Say we not well that thou art so? One would think that his excellent discourses should have altered their opinion of him, and have made them recant; but, instead of this, their hearts were more hardened and their prejudices confirmed. They value themselves on their enmity to Christ, as if they had never spoken better than when they spoke the worst they could of Jesus Christ. Those have arrived at the highest pitch of wickedness who avow their impiety, repeat what they should retract, and justify themselves in that for which they ought to condemn themselves. It is bad to say and do ill, but it is worse to stand to it; I do well to be angry. When Christ spoke with so much boldness against the sins of the great men, and thereby incensed them against him, those who were sensible of no interest but what is secular and sensual concluded him beside himself, for they thought none but a madman would lose his preferment, and hazard his life, for his religion and conscience. II. The meekness and mercifulness of Heaven shining in Christ's reply to this vile calumny, Joh 8:49, Joh 8:50. 1. He denies their charge against him: I have not a devil; as Paul (Act 26:25), I am not mad. The imputation is unjust; "I am neither actuated by a devil, nor in compact with one;" and this he evidenced by what he did against the devil's kingdom. He takes no notice of their calling him a Samaritan, because it was a calumny that disproved itself, it was a personal reflection, and not worth taking notice of: but saying he had a devil reflected on his commission, and therefore he answered that. St. Augustine gives this gloss upon his not saying any thing to their calling him a Samaritan - that he was indeed that good Samaritan spoken of in the parable, Luk 10:33. 2. He asserts the sincerity of his own intentions: But I honour my Father. They suggested that he took undue honours to himself, and derogated from the honour due to God only, both which he denies here, in saying that he made it his business to honour his Father, and him only. It also proves that he had not a devil; for, if he had, he would not honour God. Note, Those who can truly way that they make it their constant care to honour God are sufficiently armed against the censures and reproaches of men. 3. He complains of the wrong they did him by their calumnies: You do dishonour me. By this it appears that, as man, he had a tender sense of the disgrace and indignity done him; reproach was a sword in his bones, and yet he underwent it for our salvation. It is the will of God that all men should honour the Son, yet there are many that dishonour him; such a contradiction is there in the carnal mind to the will of God. Christ honoured his Father so as never man did, and yet was himself dishonoured so as never man was; for, though God has promised that those who honour him he will honour, he never promised that men should honour them. 4. He clears himself from the imputation of vain glory, in saying this concerning himself, Joh 8:50. See here, (1.) His contempt of worldly honour: I seek not mine own glory. He did not aim at this in what he had said of himself or against his persecutors; he did not court the applause of men, nor covet preferment in the world, but industriously declined both. He did not seek his own glory distinct from his Father's, nor had any separate interest of his own. For men to search their own glory is not glory indeed (Pro 25:27), but rather their shame to be so much out in their aim. This comes in here as a reason why Christ made so light of their reproaches: "You do dishonour me, but cannot disturb me, shall not disquiet me, for I seek not my own glory." Note, Those who are dead to men's praise can safely bear their contempt. (2.) His comfort under worldly dishonour: There is one that seeketh and judgeth. In two things Christ made it appear that he sought not his own glory; and here he tells us what satisfied him as to both. [1.] He did not court men's respect, but was indifferent to it, and in reference to this he saith, "There is one that seeketh, that will secure and advance, my interest in the esteem and affections of the people, while I am in no care about it." Note, God will seek their honour that do not seek their own; for before honour is humility. [2.] He did not revenge men's affronts, but was unconcerned at them, and in reference to this he saith, "There is one that judgeth, that will vindicate my honour, and severely reckon with those that trample upon it." Probably he refers here to the judgments that were coming upon the nation of the Jews for the indignities they did to the Lord Jesus. See Psa 37:13-15. I heard not, for thou wilt hear. If we undertake to judge for ourselves, whatever damage we sustain, our recompence is in our own hands; but if we be, as we ought to be, humble appellants and patient expectants, we shall find, to our comfort, there is one that judgeth.

In these verses we have, I. The preaching of the gospel in Iconium, whither the apostles were forced to retire from Antioch. As the blood of the martyrs has been the seed of the church, so the banishment of the confessors has helped to scatter that seed. Observe, 1. How they made the first offer of the gospel to the Jews in their synagogues; thither they went, not only as to a place of meeting, but as to a place of meeting with them, to whom, wherever they came, they were to apply themselves in the first place. Though the Jews at Antioch had used them barbarously, yet they did not therefore decline preaching the gospel to the Jews at Iconium, who perhaps might be better disposed. Let not those of any denomination be condemned in the gross, nor some suffer for others' faults; but let us do good to those who have done evil to us. Though the blood-thirsty hate the upright, yet the just seek their soul (Pro 29:10), seek the salvation of it. 2. How the apostles concurred herein. Notice is taken of this, that they went both together into the synagogue, to testify their unanimity and mutual affection, that people might say, See how they love one another, and might think the better of Christianity, and that they might strengthen one another's hands and confirm one another's testimony, and out of the mouth of two witnesses every word might be established. They did not go one one day and another another, nor one go at the beginning and the other some time after; but they went in both together. II. The success of their preaching there: They so spoke that a great multitude, some hundreds perhaps, if not thousands, both of the Jews and also of the Greeks, that is the Gentiles, believed. Observe here, 1. That the gospel was now preached to Jews and Gentiles together, and those of each denomination that believed came together into the church. In the close of the foregoing chapter it was preached first to the Jews, and some of them believed, and then to the Gentiles, and some of them believed; but here they are put together, being put upon the same level. The Jews have not so lost their preference as to be thrown behind, only the Gentiles are brought to stand upon even terms with them; both are reconciled to God in one body (Eph 2:16), and both together admitted into the church without distinction. 2. There seems to have been something remarkable in the manner of the apostles' preaching here, which contributed to their success: They so spoke that a great multitude believed - so plainly, so convincingly, with such an evidence and demonstration of the Spirit, and with such power; they so spoke, so warmly, so affectionately, and with such a manifest concern for the souls of men, that one might perceive they were not only convinced, but filled, with the things they spoke of, and that what they spoke came from the heart and therefore was likely to reach to the heart; they so spoke, so earnestly and so seriously, so boldly and courageously, that those who heard them could not but say that God was with them of a truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means. III. The opposition that their preaching met with there, and the trouble that was created them; lest they should be puffed up with the multitude of their converts, there was given them this thorn in the flesh. 1. Unbelieving Jews were the first spring of their trouble here, as elsewhere (Act 14:2): they stirred up the Gentiles. The influence which the gospel had upon many of the Gentiles, and their embracing it, as it provoked some of the Jews to a holy jealousy and stirred them up to receive the gospel too (Rom 11:14), so it provoked others of them to a wicked jealousy, and exasperated them against the gospel. Thus as good instructions, so good examples, which to some are a savour of life unto life, to others are a savour of death unto death. See Co2 2:15, Co2 2:16. 2. Disaffected Gentiles, irritated by the unbelieving Jews, were likely to be the instruments of their trouble. The Jews, by false suggestions, which they were continually buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whom of themselves they were inclined to think favourably of. They not only took occasion in all companies, as it came in their way, but made it their business to go purposely to such as they had any acquaintance with, and said all that their wit or malice could invent to beget in them not only a mean but an ill opinion of Christianity, telling them how destructive it would certainly be to their pagan theology and worship; and, for their parts, they would rather be Gentiles than Christians. Thus they soured and embittered their spirits against both the converters and the converted. The old serpent did, by their poisonous tongues, infuse his venom against the seed of the woman into the minds of these Gentiles, and this was a root of bitterness in them, bearing gall and wormwood. It is no wonder if those who are ill affected towards good people wish ill to them, speak ill of them, and contrive ill against them; it is all owing to ill will. Ekakōsan, they molested and vexed the minds of the Gentiles (so some of the critics take it); they were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog's life, set on continually. IV. Their continuance in their work there, notwithstanding this opposition, and God's owning them in it, Act 14:3. We have here, 1. The apostles working for Christ, faithfully and diligently, according to the trust committed to them. Because the minds of the Gentiles were evil affected against them, one would think that therefore they should have withdrawn, and hastened out of the way, or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already enough enraged. No; on the contrary, therefore they abode there a long time, speaking boldly in the Lord. The more they perceived the spite and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. They spoke boldly, and were not afraid of giving offence to the unbelieving Jews. What God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles: I have made thy face strong against their faces, Eze 3:7-9. But observe what it was that animated them: They spoke boldly in the Lord, in his strength, and trusting in him to bear them out; not depending upon any thing in themselves. They were strong in the Lord, and in the power of his might. 2. Christ working with the apostles, according to his promise, Lo, I am with you always. When they went on in his name and strength, he failed not to give testimony to the word of his grace. Note, (1.) The gospel is a word of grace, the assurance of God's good will to us and the means of his good work in us. It is the word of Christ's grace, for it is in him alone that we find favour with God. (2.) Christ himself has attested this word of grace, who is the Amen, the faithful witness; he has assured us that it is the word of God, and that we may venture our souls upon it. As it was said in general concerning the first preachers of the gospel that they had the Lord working with them, and confirming the word by signs following (Mar 16:20), so it is said particularly concerning the apostles here that the Lord confirmed their testimony, in granting signs and wonders to be done by their hands - in the miracles they wrought in the kingdom of nature - as well as the wonders done by their word, in the greater miracles wrought on men's minds by the power of divine grace. The Lord was with them, while they were with him, and abundance of good was done. V. The division which this occasioned in the city (Act 14:4): The multitude of the city was divided into two parties, and both active and vigorous. Among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the extra-ordinary manner that Paul was, because set apart by special designation of the Holy Ghost to the service of the Gentiles. It seems, this business of the preaching of the gospel was so universally taken notice of with concern that every person, even of the multitude of the city, was either for it or against it; none stood neuter. "Either for us or for our adversaries, for God or Baal, for Christ or Beelzebub." 1. We may here see the meaning of Christ's prediction that he came not to send peace upon earth, but rather division, Luk 12:51-53. If all would have given in unanimously into his measures, there would have been universal concord; and, could men have agreed in this, there would have been no dangerous discord nor disagreement in other things; but, disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, although before they came the city was united, and now it was divided; for it is better that part of the city go to heaven than all to hell. 2. We may here take the measures of our expectations; let us not think it strange if the preaching of the gospel occasion division, nor be offended at it; it is better to be reproached and persecuted as dividers for swimming against the stream than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear those that hold with the Jews. VI. The attempt made upon the apostles by their enemies. Their evil affection against them broke out at length into violent outrages, Act 14:5. Observe, 1. Who the plotters were: Both the Gentiles and the Jews, with their rulers. The Gentiles and Jews were at enmity with one another, and yet united against Christians, like Herod and Pilate, Sadducees and Pharisees, against Christ; and like Gebal and Ammon and Amalek, of old, against Israel. If the church's enemies can thus unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? 2. What the plot was. Having now got the rulers on their side, they doubted not but to carry their point, and their design was to use the apostles despitefully, to expose them to disgrace, and then to stone them, to put them to death; and thus they hoped to sink their cause. They aimed to take away both their reputation and their life, and this was all they had to lose which men could take from them, for they had neither lands nor goods. VII. The deliverance of the apostles out of the hands of those wicked and unreasonable men, Act 14:6, Act 14:7. They got away, upon notice given them of the design against them, or the beginning of the attempt upon them, of which they were soon aware, and they made an honourable retreat (for it was not an inglorious flight) to Lystra and Derbe; and there, 1. They found safety. Their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; nay, he is, and will be, himself their hiding place. 2. They found work, and this was what they went for. When the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe. To these cities they went, and there, and in the region that lieth round about, they preached the gospel. In times of persecution ministers may see cause to quit the spot, when yet they do not quit the work.

I. Here the apostle answers several objections, which might be made, to clear his way. No truth so plain and evident but wicked wits and corrupt carnal hearts will have something to say against it; but divine truths must be cleared from cavil. Object. 1. If Jew and Gentile stand so much upon the same level before God, what advantage then hath the Jew? Hath not God often spoken with a great deal of respect for the Jews, as a non-such people (Deu 33:29), a holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he institute circumcision as a badge of their church-membership, and a seal of their covenant-relation to God? Now does not this levelling doctrine deny them all such prerogatives, and reflect dishonour upon the ordinance of circumcision, as a fruitless insignificant thing. Answer. The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, though these be not infallibly saving (Rom 3:2): Much every way. The door is open to the Gentiles as well as the Jews, but the Jews have a fairer way up to this door, by reason of their church-privileges, which are not to be undervalued, though many that have them perish eternally for not improving them. He reckons up many of the Jews' privileges Rom 9:4, Rom 9:5; here he mentions but one (which is indeed instar omnium - equivalent to all), that unto them were committed the oracles of God, that is, the scriptures of the Old Testament, especially the law of Moses, which is called the lively oracles (Act 7:38), and those types, promises, and prophecies, which relate to Christ and the gospel. The scriptures are the oracles of God: they are a divine revelation, they come from heaven, are of infallible truth, and of eternal consequence as oracles. The Septuagint call the Urim and Thummim the logia - the oracles. The scripture is our breast-plate of judgment. We must have recourse to the law and to the testimony, as to an oracle. The gospel is called the oracles of God, Heb 5:12; Pe1 4:11. Now these oracles were committed to the Jews; the Old Testament was written in their language; Moses and the prophets were of their nation, lived among them, preached and wrote primarily to and for the Jews. They were committed to them as trustees for succeeding ages and churches. The Old Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to posterity. The Jews were the Christians' library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God's gracious care and providence. The Jews had the means of salvation, but they had not the monopoly of salvation. Now this he mentions with a chiefly, prōton men gar - this was their prime and principal privilege. The enjoyment of God's word and ordinances is the chief happiness of a people, is to be put in the imprimis of their advantages, Deu 4:8; Deu 33:3; Psa 147:20. Object. 2. Against what he had said of the advantages the Jews had in the lively oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continued strangers to Christ, and enemies to his gospel? Some did not believe, Rom 3:3. Answer. It is very true that some, nay most of the present Jews, do not believe in Christ; but shall their unbelief make the faith of God without effect? The apostle startles at such a thought: God forbid! The infidelity and obstinacy of the Jews could not invalidate and overthrow those prophecies of the Messiah which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa 49:5. God's words shall be accomplished, his purposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar. Let God be true but every man a liar; let us abide by this principle, that God is true to every word which he has spoken, and will let none of his oracles fall to the ground, though thereby we give the lie to man; better question and overthrow the credit of all the men in the world than doubt of the faithfulness of God. What David said in his haste (Psa 116:11), that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie (Psa 62:9), altogether vanity, Psa 39:5. All men are liars, compared with God. It is very comfortable, when we find every man a liar (no faith in man), that God is faithful. When they speak vanity every one with his neighbour, it is very comfortable to think that the words of the Lord are pure words, Psa 12:2, Psa 12:6. For the further proof of this he quotes Psa 51:4, That thou mightest be justified, the design of which is to show, 1. That God does and will preserve his own honour in the world, notwithstanding the sins of men. 2. That it is our duty, in all our conclusions concerning ourselves and others, to justify God and to assert and maintain his justice, truth, and goodness, however it goes. David lays a load upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit or reputation of man shift for itself, the matter is not great whether it sink or swim; let us hold fast this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his ways, and holy in all his works. Thus is God justified in his sayings, and cleared when he judges (as it is Psa 51:4), or when he is judged, as it is here rendered. When men presume to quarrel with God and his proceedings, we may be sure the sentence will go on God's side. Object. 3. Carnal hearts might hence take occasion to encourage themselves in sin. He had said that the universal guilt and corruption of mankind gave occasion to the manifestation of God's righteousness in Jesus Christ. Now it may be suggested, If all our sin be so far from overthrowing God's honour that it commends it, and his ends are secured, so that there is no harm done, is it not unjust for God to punish our sin and unbelief so severely? If the unrighteousness of the Jews gave occasion to the calling in of the Gentiles, and so to God's greater glory, why are the Jews so much censured? If our unrighteousness commend the righteousness of God, what shall we say? Rom 3:5. What inference may be drawn from this? Is God unrighteous, mē adikos ho Theos - Is not God unrighteous (so it may be read, more in the form of an objection), who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with equity of God's proceedings, and to condemn him that is most just, Job 34:17. I speak as a man, that is, I object this as the of carnal hearts; it is suggested like a man, a vain, foolish, proud creature. Answer. God forbid; far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness are rather to be startled at than parleyed with. Get thee behind me, Satan; never entertain such a thought. For then how shall God judge the world? Rom 3:6. The argument is much the same with that of Abraham (Gen 18:25): Shall not the Judge of all the earth do right? No doubt, he shall. If he were not infinitely just and righteous, he would be unfit to be the judge of all the earth. Shall even he that hateth right govern? Job 34:17. Compare Job 34:18, Job 34:19. The sin has never the less of malignity and demerit in it though God bring glory to himself out of it. It is only accidentally that sin commends God's righteousness. No thanks to the sinner for that, who intends no such thing. The consideration of God's judging the world should for ever silence all our doubtings of, and reflections upon, his justice and equity. It is not for us to arraign the proceedings of such an absolute Sovereign. The sentence of the supreme court, whence lies no appeal, is not to be called in question. Object. 4. The former objection is repeated and prosecuted (Rom 3:7, Rom 3:8), for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit. But his setting off the objection in its own colours is sufficient to answer it: If the truth of God has more abounded through my lie. He supposes the sophisters to follow their objection thus: "If my lie, that is, my sin" (for there is something of a lie in every sin, especially in the sins of professors) "have occasioned the glorifying of God's truth and faithfulness, why should I be judged and condemned as a sinner, and not rather thence take encouragement to go on in my sin, that grace may abound?" an inference which at first sight appears too black to be argued, and fit to be cast out with abhorrence. Daring sinners take occasion to boast in mischief, because the goodness of God endures continually, Psa 52:1. Let us do evil that good may come is oftener in the heart than in the mouth of sinners, so justifying themselves in their wicked ways. Mentioning this wicked thought, he observes, in a parenthesis, that there were those who charged such doctrines as this upon Paul and his fellow-ministers: Some affirm that we say so. It is no new thing for the best of God's people and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be thought strange, when our Master himself was said to be in league with Beelzebub. Many have been reproached as if they had said that the contrary of which they maintain: it is an old artifice of Satan thus to cast dirt upon Christ's ministers, Fortiter calumniari, aliquid adhaerebit - Lay slander thickly on, for some will be sure to stick. The best men and the best truths are subject to slander. Bishop Sanderson makes a further remark upon this, as we are slanderously reported - blasphēmoumetha. Blasphemy in scripture usually signifies the highest degree of slander, speaking ill of God. The slander of a minister and his regular doctrine is a more than ordinary slander, it is a kind of blasphemy, not for his person's sake, but for his calling's sake and his work's sake, Th1 5:13. Answer. He says no more by way of confutation but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers; God will justly condemn those who unjustly condemn his truth. Or, rather, it is to be applied to those who embolden themselves in sin under a pretence of God's getting glory to himself out of it. Those who deliberately do evil that good may come of it will be so far from escaping, under the shelter of that excuse, that it will rather justify their damnation, and render them the more inexcusable; for sinning upon such a surmise, and in such a confidence, argues a great deal both of the wit and of the will in the sin - a wicked will deliberately to choose the evil, and a wicked wit to palliate it with the pretence of good arising from it. Therefore their damnation is just; and, whatever excuses of this kind they may now please themselves with, they will none of them stand good in the great day, but God will be justified in his proceedings, and all flesh, even the proud flesh that now lifts up itself against him, shall be silent before him. Some think Paul herein refers to the approaching ruin of the Jewish church and nation, which their obstinacy and self-justification in their unbelief hastened upon them apace. II. Paul, having removed these objections, next revives his assertion of the general guilt and corruption of mankind in common, both of Jews and Gentiles, Rom 3:9-18. "Are we better than they, we Jews, to whom were committed the oracles of God? Does this recommend us to God, or will this justify us? No, by no means." Or, "Are we Christians (Jews and Gentiles) so much better antecedently than the unbelieving part as to have merited God's grace? Alas! no: before free grace made the difference, those of us that had been Jews and those that had been Gentiles were all alike corrupted." They are all under sin. Under the guilt of sin: under it as under a sentence; - under it as under a bond, by which they are bound over to eternal ruin and damnation; - under it as under a burden (Psa 38:4) that will sink them to the lowest hell: we are guilty before God, Rom 3:19. Under the government and dominion of sin: under it as under a tyrant and cruel task-master, enslaved to it; - under it as under a yoke; - under the power of it, sold to work wickedness. And this he had proved, proētiasametha. It is a law term: We have charged them with it, and have made good our charge; we have proved the indictment, we have convicted them by the notorious evidence of the fact. This charge and conviction he here further illustrates by several scriptures out of the Old Testament, which describe the corrupt depraved state of all men, till grave restrain or change them; so that herein as in a glass we may all of us behold our natural face. The Rom 3:10, Rom 3:11, and Rom 3:12 verses are taken from Psa 14:1-3, which are repeated as containing a very weighty truth, Psa 53:1-3. The rest that follows here is found in the Septuagint translation of the 14th Psalm, which some think the apostle chooses to follow as better known; but I rather think that Paul took these passages from other places of scripture here referred to, but in later copies of the Septuagint they were all added in Psa 14:1-7 from this discourse of Paul. It is observable that, to prove the general corruption of nature, he quotes some scriptures which speak of the particular corruptions of particular persons, as of Doeg (Psa 140:3), of the Jews (Isa 59:7, Isa 59:8), which shows that the same sins that are committed by one are in the nature of all. The times of David and Isaiah were some of the better times, and yet to their days he refers. What is said Psa 14:1-7 is expressly spoken of all the children of men, and that upon a particular view and inspection made by God himself. The Lord looked down, as upon the old world, Gen 6:5. And this judgment of God was according to truth. He who, when he himself had made all, looked upon every thing that he had made, and behold all was very good, now that man had marred all, looked, and behold all was very bad. Let us take a view of the particulars. Observe, 1. That which is habitual, which is two-fold: - (1.) An habitual defect of every thing that is good. [1.] There is none righteous, none that has an honest good principle of virtue, or is governed by such a principle, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; no, not one; implying that, if there had been but one, God would have found him out. When all the world was corrupt, God had his eye upon one righteous Noah. Even those who through grace are justified and sanctified were none of them righteous by nature. No righteousness is born with us. The man after God's own heart owns himself conceived in sin. [2.] There is none that understandeth, Rom 3:11. The fault lies in the corruption of the understanding; that is blinded, depraved, perverted. Religion and righteousness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools. [3.] None that seeketh after God, that is, none that has any regard to God, any desire after him. Those may justly be reckoned to have no understanding that do not seek after God. The carnal mind is so far from seeking after God that really it is enmity against him. [4.] They are together become unprofitable, Rom 3:12. Those that have forsaken God soon grow good for nothing, useless burdens of the earth. Those that are in a state of sin are the most unprofitable creatures under the sun; for it follows, [5.] There is none that doeth good; no, not a just man upon the earth, that doeth good, and sinneth not, Ecc 7:23. Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle and end; so that it may be said, There is none that doeth good. Malum oritur ex quolibet defectu - Every defect is the source of evil. (2.) An habitual defection to every thing that is evil: They are all gone out of the way. No wonder that those miss the right way who do not seek after God, the highest end. God made man in the way, set him in right, but he hath forsaken it. The corruption of mankind is an apostasy. 2. That which is actual. And what good can be expected from such a degenerate race? He instances, (1.) In their words (Rom 3:13, Rom 3:14), in three things particularly: - [1.] Cruelty: Their throat is an open sepulchre, ready to swallow up the poor and innocent, waiting an opportunity to do mischief, like the old serpent seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when they do not openly avow this cruelty, and vent it publicly, yet they are underhand intending mischief: the poison of asps is under their lips (Jam 3:8), the most venomous and incurable poison, with which they blast the good name of their neighbour by reproaches, and aim at his life by false witness. These passages are borrowed from Psa 5:9 and Psa 140:3. [2.] Cheating: With their tongues they have used deceit. Herein they show themselves the devil's children, for he is a liar, and the father of lies. They have used it: it intimates that they make a trade of lying; it is their constant practice, especially belying the ways and people of God. [3.] Cursing: reflecting upon God, and blaspheming his holy name; wishing evil to their brethren: Their mouth is full of cursing and bitterness. This is mentioned as one of the great sins of the tongue, Jam 3:9. But those that thus love cursing shall have enough of it, Psa 109:17-19. How many, who are called Christians, do by these sin evince that they are still under the reign and dominion of sin, still in the condition that they were born in. (2.) In their ways (Rom 3:15-17): Their feet are swift to shed blood; that is, they are very industrious to compass any cruel design, ready to lay hold of all such opportunities. Wherever they go, destruction and misery go along with them; these are their companions-destruction and misery to the people of God, to the country and neighbourhood where they live, to the land and nation, and to themselves at last. Besides the destruction and misery that are at the end of their ways (death is the end of these things), destruction and misery are in their ways; their sin is its own punishment: a man needs no more to make him miserable than to be a slave to his sins. - And the way of peace have they not known; that is, they know not how to preserve peace with others, nor how to obtain peace for themselves. They may talk of peace, such a peace as is in the devil's palace, while he keeps it, but they are strangers to all true peace; they know not the things that belong to their peace. These are quoted from Pro 1:16; Isa 59:7, Isa 59:8. (3.) The root of all this we have: There is no fear of God before their eyes, Rom 3:18. The fear of God is here put for all practical religion, which consists in an awful and serious regard to the word and will of God as our rule, to the honour and glory of God as our end. Wicked people have not this before their eyes; that is, they do not steer by it; they are governed by other rules, aim at other ends. This is quoted from Psa 36:1. Where no fear of God is, no good is to be expected. The fear of God is would lay a restraint upon our spirits, and keep them right, Neh 5:15. When once fear is cast off, prayer is restrained (Job 15:4), and then all goes to wreck and ruin quickly. So that we have here a short account of the general depravity and corruption of mankind; and may say, O Adam! what hast thou done? God made man upright, but thus he hath sought out many inventions.