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she took for him an ark of bulrushes--papyrus, a thick, strong, and tough reed. slime--the mud of the Nile, which, when hardened, is very tenacious. pitch--mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (compare Isa 18:2), and they are perfectly watertight, unless the coating is forced off by stormy weather. flags--a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.

Honour is here put upon Joshua, and great power lodged in his hand, by him that is the fountain of honour and power, and by whom kings reign. Instructions are given him by Infinite Wisdom, and encouragements by the God of all consolation. God had before spoken to Moses concerning him (Num 27:18), but now he speaks to him (v. 1), probably as he spoke to Moses (Lev 1:1) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (Deu 31:14), to learn the way of attending there. Though Eleazar had the breast-plate of judgment, which Joshua was directed to consult as there was occasion (Num 27:21), yet, for his greater encouragement, God here speaks to him immediately, some think in a dream or vision (as Job 33:15); for though God has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may without them make himself known to his people, and speak to their hearts otherwise than by their ears. Concerning Joshua's call to the government observe here, I. The time when it was given him: After the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses's life-time. An interregnum, though but for a few days, might have been of bad consequence; but it is probable that God did not speak to him to go forward towards Canaan till after the thirty days of mourning for Moses were ended; not, as the Jews say, because the sadness of his spirit during those days unfitted him for communion with God (he sorrowed not as one that had no hope), but by this solemn pause, and a month's adjournment of the public councils, even now when time was so very precious to them, God would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages towards him during the forty years of his government. II. The place Joshua had been in before he was thus preferred. He was Moses's minister, that is, an immediate attendant upon his person and assistant in business. The Septuagint translates it hupourgos, a workman under Moses, under his direction and command. Observe, 1. He that was here called to honour had been long bred to business. Our Lord Jesus himself took upon him the form of a servant, and then God highly exalted him. 2. He was trained up in subjection and under command. Those are fittest to rule that have learnt to obey. 3. He that was to succeed Moses was intimately acquainted with him, that he might fully know his doctrine and manner of life, his purpose and long-suffering (Ti2 3:10), might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work. 4. He was herein a type of Christ, who might therefore be called Moses's minister, because he was made under the law and fulfilled all the righteousness of it. III. The call itself that God gave him, which is very full. 1. The consideration upon which he was called to the government: Moses my servant is dead, v. 2. All good men are God's servants; and it is no disparagement, but an honour, to the greatest of men to be so: angels themselves are his ministers. Moses was called to extraordinary work, was a steward in God's house, and in the discharge of the trusts reposed in him he served not himself but God who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb 3:5, where what he did is said to be for a testimony of the things that should be spoken after. God will own his servants, will confess them in the great day. But Moses, though God's servant, and one that could ill be spared, is dead; for God will change hands, to show that whatever instruments he uses he is not tied to any. Moses, when he has done his work as a servant, dies and goes to rest from his labours, and enters into the joy of his Lord. Observe, God takes notice of the death of his servants. It is precious in his sight, Psa 116:15. 2. The call itself. Now therefore arise. (1.) "Though Moses is dead, the work must go on; therefore arise, and go about it." Let not weeping hinder sowing, nor the withering of the most useful hands be the weakening of ours; for, when God has work to do, he will either find or make instruments fit to carry it on. Moses the servant is dead, but God the Master is not: he lives for ever. (2.) "Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto thou wast appointed. Therefore there is need of thee to fill up his place; up, and be doing." Note, [1.] The removal of useful men should quicken survivors to be so much the more diligent in doing good. Such and such are dead, and we must die shortly, therefore let us work while it is day. [2.] It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began. Thus the latter generations enter into the labours of the former. And thus Christ, our Joshua, does that for us which could never be done by the law of Moses, - justifies (Act 13:39), and sanctifies, Rom 8:3. The life of Moses made way for Joshua, and prepared the people for what was to be done by him. Thus the law is a schoolmaster to bring us to Christ: and then the death of Moses made room for Joshua; thus we are dead to the law, our first husband, that we may be married to Christ, Rom 7:4. 3. The particular service he was now called out to: "Arise, go over this Jordan, this river which you have in view, and on the banks of which you lie encamped." This was a trial to the faith of Joshua, whether he would give orders to make preparation for passing the river when there was no visible way of getting over it, at least not at this place and at this time, when all the banks were overflown, Jos 3:15. He had no pontoons or bridge of boats by which to convey them over, and yet he must believe that God, who had ordered them over, would open a way for them. Going over Jordan was going into Canaan; thither Moses might not, could not, bring them, Deu 31:2. Thus the honour of bringing the many sons to glory is reserved for Christ the captain of our salvation, Heb 2:10. 4. The grant of the land of Canaan to the children of Israel is here repeated (Jos 1:2-4): I do give it them. To the patriarchs it was promised, I will give it; but, now that the fourth generation had expired, the iniquity of the Amorites was full, and the time had come for the performance of the promise, it is actually conveyed, and they are put in possession of that which they had long been in expectation of: "I do give it, enter upon it, it is all your own; nay (Jos 1:3), I have given it; though it be yet unconquered, it is as sure to you as if it were in your hands." Observe, (1.) The persons to whom the conveyance is made: To them, even to the children of Israel (Jos 1:2), because they are the seed of Jacob, who was called Israel at the time when this promise was made to him, Gen 35:10, Gen 35:12. The children of Israel, though they had been very provoking in the wilderness, yet, for their fathers' sakes, should have the entail preserved. And it was the children of the murmurers that God said should enter Canaan, Num 14:31. (2.) The land itself that is conveyed: From the river Euphrates eastward, to the Mediterranean Sea westward, Jos 1:4. Though their sin cut them short of this large possession, and they never replenished all the country within the bounds here mentioned, yet, had they been obedient, God would have given them this and much more. Out of all these countries, and many others, there were in process of time proselytes to the Jewish religion, as appears, Act 2:5, etc. If their church was enlarged, though their nation was not multiplied, it cannot be said that the promise was of no effect. And, if this promise had not its full accomplishment in the letter, believers might thence infer that it had a further meaning, and was to be fulfilled in the kingdom of the Messiah, both that of grace and that of glory. (3.) The condition is here implied upon which this grant is made, in those words, as I said unto Moses, that is, "upon the terms that Moses told you of many a time, if you will keep my statutes, you shall go in and possess that good land. Take it under those provisos and limitations, and not otherwise." The precept and promise must not be separated. (4.) It is intimated with what ease they should gain the possession of this land, if it were not their own fault, in these words, "Every place that the sole of your foot shall tread upon (within the following bounds) shall be your own. Do but set your foot upon it and you have it." 5. The promises God here makes to Joshua for his encouragement. (1.) That he should be sure of the presence of God with him in this great work to which he was called (Jos 1:5): "As I was with Moses, to direct and strengthen him, to own and prosper him, and give him success in bringing Israel out of Egypt and leading them through the wilderness, so I will be with thee to enable thee to settle them in Canaan." Joshua was sensible how far he came short of Moses in wisdom and grace; But what Moses did was done by virtue of the presence of God with him, and, though Joshua had not always the same presence of mind that Moses had, yet, if he had always the same presence of God, he would do well enough. Note, it is a great comfort to the rising generation of ministers and Christians that the same grace which was sufficient for those that went before them shall not be wanting to them if they be not wanting to themselves in the improvement of it. It is repeated here again (v. 9). "The Lord thy God is with thee as a God of power, and that power engaged for thee whithersoever thou goest." Note, Those that go where God sends them shall have him with them wherever they go and they need desire no more to make them easy and prosperous. (2.) That the presence of God should never be withdrawn from him: I will not fail thee, nor forsake thee, v. 5. Moses had assured him of this (Deu 31:8), that, though he must now leave him, God never would: and here God himself confirms that word of his servant Moses (Isa 44:26), and engages never to leave Joshua. We need the presence of God, not only when we are beginning our work to set us in, but in the progress of it to further us with a continual help. If that at any time fail us, we are gone; this we may be sure, that the Lord is with us while we are with him. This promise here made to Joshua is applied to all believers, and improved as an argument against covetousness, Heb 13:5, Be content with such things as you have, for he hath said, I will never leave thee. (3.) That he should have victory over all the enemies of Israel (Jos 1:5): There shall not any man that comes against thee be able to stand before thee. Note, There is no standing before those that have God on their side. If he be for us, who can be against us? God promises him clear success - the enemy should not make any head against him; and constant success - all the days of his life. However it might be with Israel when he was gone, all his reign should be graced with triumphs. What Joshua had himself encouraged the people with long ago (Num 14:9) God here encourages him with. (4.) That he should himself have the dividing of this land among the people of Israel, v. 6. It was a great encouragement to him in beginning this work that he was sure to see it finished and his labour should not be in vain. Some make it a reason why he should arm himself with resolution, and be of good courage, because of the bad character of the people whom he must cause to inherit that land. He knew well what a froward discontented people they were, and how unmanageable they had been in his predecessor's time; let him therefore expect vexation from them and be of good courage. 6. The charge or command he gives to Joshua, which is, (1.) That he conform himself in every thing to the law of God, and make this his rule v. 7, 8. God does, as it were, put the book of the law into Joshua's hand; as, when Joash was crowned, they gave him the testimony, Kg2 11:12. And concerning this book he is charged, [1.] To meditate therein day and night, that he might understand it and have it ready in him upon all occasions. If ever any man's business might have excused him from meditation, and other acts of devotion, one would think Joshua's might at this time. It was a great trust that was lodged in his hands; the care of it was enough to fill him, if he had had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful. [5.] Not to let it depart out of his mouth; that is, all his orders to the people, and his judgments upon appeals made to him, must be consonant to the law of God; upon all occasions he must speak according to this rule, Isa 8:20. Joshua was to maintain and carry on the work that Moses had begun, and therefore he must not only complete the salvation Moses had wrought for them, but must uphold the holy religion he had established among them. There was no occasion to make new laws; but that good thing which was committed to him he must carefully and faithfully keep, Ti2 1:14. [3.] He must observe to do according to all this law. To this end he must meditate therein, not for contemplation sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might, both as a man and as a magistrate, observe to do according to what was written therein; and several things were written there which had particular reference to the business he had now before him, as the laws concerning their wars, the destroying of the Canaanites and the dividing of Canaan; etc.; these he must religiously observe. Joshua was a man of great power and authority, yet he must himself be under command and do as he is bidden. No man's dignity or dominion, how great soever, sets him above the law of God. Joshua must not only govern by law, and take care that the people observed the law, but he must observe it himself, and so by his own example maintain the honour and power of it. First, He must do what was written. It is not enough to hear and read the word, to commend and admire it, to know and remember it, to talk and discourse of it, but we must do it. Secondly, He must do according to what was written, exactly observing the law as his copy, and doing, not only that which was there required, but in all circumstances according to the appointment. Thirdly, He must do according to all that was written, without exception or reserve, having a respect to all God's commandments, even those which are most displeasing to flesh and blood. Fourthly, He must observe to do so, observe the checks of conscience, the hints of providence; and all the advantages of opportunity. Careful observance is necessary to universal obedience. Fifthly, He must not turn from it, either in his own practice or in any act of government, to the right hand or to the left, for there are errors on both hands, and virtue is in the mean. Sixthly, He must be strong and courageous, that he might do according to the law. So many discouragements there are in the way of duty that those who will proceed and persevere in it must put on resolution. And, lastly, to encourage him in his obedience, he assures him that then he shall do wisely (as it is in the margin) and make his way prosperous, Jos 1:7, Jos 1:8. Those that make the word of God their rule, and conscientiously walk by that rule, shall both do well and speed well; it will furnish them with the best maxims by which to order their conversation (Psa 111:10); and it will entitle them to the best blessings: God shall give them the desire of their heart. (2.) That he encourage himself herein with the promise and presence of God, and make these his stay (Jos 1:6): Be strong and of a good courage. And again (Jos 1:7), as if this was the one thing needful: Only be strong and very courageous. And he concludes with this (Jos 1:9): Be strong and of a good courage; be not afraid, neither be thou dismayed. Joshua had long since signalized his valour, in the war with Amalek, and in his dissent from the report of the evil spies; and yet God sees fit thus to inculcate this precept upon him. Those that have grace have need to be called upon again and again to exercise grace and to improve in it. Joshua was humble and low in his own eyes, not distrustful of God, and his power, and promise, but diffident of himself, and of his own wisdom, and strength, and sufficiency for the work, especially coming after so great a man as Moses; and therefore God repeats this so often, "Be strong and of a good courage; let not the sense of thy own infirmities dishearten thee; God is all-sufficient. Have not I commanded thee?" [1.] "I have commanded the work to be done, and therefore it shall be done, how invincible soever the difficulties may seem that lie in the way." Nay, [2.] "I have commanded, called, and commissioned, thee to do it, and therefore will be sure to own thee, and strengthen thee, and bear thee out in. it." Note, When we are in the way of our duty we have reason to be strong and very courageous; and it will help very much to animate and embolden us if we keep our eye upon the divine warrant, hear God saying, "Have not I commanded thee? I will therefore help thee, succeed thee, accept thee, reward thee." Our Lord Jesus, as Joshua here, was borne up under his sufferings by a regard to the will of God and the commandment he had received from his Father, Joh 10:18.

Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, Sa2 17:22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (Sa2 2:8), David now made his head-quarters, Sa2 17:24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception. II. The death of Ahithophel, Sa2 17:23. He died by his own hands, felo de se - a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis - in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Psa 7:15, Psa 7:16. (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (Sa2 17:13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (Sa2 17:15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Ecc 8:10. III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, Sa2 17:24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, Sa2 17:26. Absalom made one Amasa his general (Sa2 17:25), whose father was by birth Jether, an Ishmaelite (Ch1 2:17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (Ch1 2:16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name. IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, Sa2 17:27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (Sa2 9:4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, etc., Sa2 17:28, Sa2 17:29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.

Perhaps Jordan was never passed with so much solemnity, nor with so many remarkable occurrences, as it was now, since Israel passed it under Joshua. David, in his afflictive flight, remembered God particularly from the land of Jordan (Psa 42:6), and now that land, more than any other, was graced with the glories of his return. David's soldiers furnished themselves with accommodations for their passage over this river, but, for his own family, a ferry-boat was sent on purpose, Sa2 19:18. A fleet of boats, say some; a bridge of boats was made, say others; the best convenience they had to serve him with. Two remarkable persons met him on the banks of Jordan, both of whom had abused him wretchedly when he was in his flight. I. Ziba, who had abused him with his fair tongue, and by accusing his master, had obtained from the king a grant of his estate, Sa2 16:4. A greater abuse he could not have done him, than, by imposing upon his credulity, to draw him in to do a thing so unkind to the son of his friend Jonathan. He comes now, with a retinue of sons and servants, to meet the king (Sa2 19:17), that he may obtain the king's favour, and so come off the better when Mephibosheth shall shortly undeceive him, and clear himself, Sa2 19:26. II. Shimei, who had abused him with his foul tongue, railed at him, and cursed him, Sa2 16:5. If David had been defeated, no doubt he would have continued to trample upon him, and have gloried in what he had done; but now that he sees him coming home in triumph, and returning to his throne, he thinks it his interest to make his peace with him. Those who now slight and abuse the Son of David would be glad to make their peace too when he shall come in his glory; but it will be too late. Shimei, to recommend himself to the king, 1. Came with good company, with the men of Judah, as one in their interest. 2. He brought a regiment of the men of Benjamin with him, 1000, of which perhaps he was chiliarch, or commander-in-chief, offering his own and their service to the king; or perhaps they were volunteers, whom by his interest he had got together to meet the king, which was the more obliging because of all the tribes of Israel there were none, except these and Judah, that appeared to pay him this respect. 3. What he did he hastened to do; he lost no time. Agree with thy adversary quickly, while thou art in the way. Here is, (1.) The criminal's submission (Sa2 19:18-20): He fell down before the king, as a penitent, as a supplicant; and, that he might be thought sincere, he did it publicly before all David's servants, and his friends the men of Judah, yea, and before his own thousand. The offence was public, therefore the submission ought to be so. He owns his crime: Thy servant doth know that I have sinned. He aggravates it: I did perversely. He begs the king's pardon: Let not the king impute iniquity to thy servant, that is, deal with me as I deserve. He intimates that it was below the king's great and generous mind to take it to his heart; and pleads his early return to his allegiance, that he was the first of all the house of Joseph (that is, of Israel, who in the beginning of David's reign had distinguished themselves from Judah by their adherence to Ishbosheth, Sa2 2:10) that came to meet the king. He came first, that by his example of duty the rest might be induced, and by his experience of the king's clemency the rest might be encouraged to follow. (2.) A motion made for judgment against him (Sa2 19:21): "Shall not Shimei be put to death as a traitor? Let him, of all men, be made an example." This motion was made by Abishai, who would have ventured his life to have been the death of Shimei when he was cursing, Sa2 16:9. David did not think fit to have it done then, because his judicial power was cut short; but, now that it was restored, why should not the law have its course? Abishai herein consulted what he supposed to be David's feelings more than his true interest. Princes have need to arm themselves against temptations to severity. (3.) His discharge by the king's order, Sa2 19:22, Sa2 19:23. He rejected Abishai's motion with displeasure: What have I to do with you, you sons of Zeruiah? The less we have to do with those who are of an angry revengeful spirit, and who put us upon doing what is harsh and rigorous, the better. He looks upon these prosecutors as adversaries to him, though they pretended friendship and zeal for his honour. Those who advise us to what is wrong are really Satans, adversaries to us. [1.] They were adversaries to his inclination, which was to clemency. He knew that he was this day king in Israel, restored to, and re-established in, his kingdom, and therefore his honour inclined him to forgive. It is the glory of kings to forgive those that humble and surrender themselves: Satis est prostrasse leoni - it suffices the lion that he has laid his victim prostrate. His joy inclined him to forgive. The pleasantness of his spirit on this great occasion forbade the entrance of any thing that was sour and peevish: joyful days should be forgiving days. Yet this was not all; his experience of God's mercy in restoring him to his kingdom, his exclusion from which he attributed to his sin, inclined him to show mercy to Shimei. Those that are forgiven must forgive. David had severely revenged the abuses done to his ambassadors by the Ammonites (Sa2 12:31), but easily passes by the abuse done to himself by an Israelite. That was an affront to Israel in general, and touched the honour of his crown and kingdom; this was purely personal, and therefore (according to the usual disposition of good men) he could the more easily forgive it. [2.] They were adversaries to his interest. If he should put to death Shimei, who cursed him, those would expect the same fate who had taken up arms and actually levied war against him, which would drive them from him, while he was endeavouring to draw them to him. Acts of severity are seldom acts of policy. The throne is established by mercy. Shimei, hereupon, had his pardon signed and sealed with an oath, yet being bound, no doubt, to his good behaviour, and liable to be prosecuted if he afterwards misbehaved; and thus he was reserved to be, in due time, as much a monument of the justice of the government as he was now of its clemency, and in both of its prudence.

Huram sent him . . . ships--either sent him ship-men, able seamen, overland; or, taking the word "sent" in a looser sense, supplied him, that is, built him ships--namely, in docks at Eloth (compare Kg1 9:26-27). This navy of Solomon was manned by Tyrians, for Solomon had no seamen capable of performing distant expeditions. The Hebrew fishermen, whose boats plied on the Sea of Tiberias or coasted the shores of the Mediterranean, were not equal to the conducting of large vessels laden with valuable cargoes on long voyages and through the wide and unfrequented ocean. four hundred and fifty talents of gold--(Compare Kg1 9:28). The text in one of these passages is corrupt. Next: 2 Chronicles Chapter 9

rush--rather, "paper-reed": The papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived from it). It and the flag, or bulrush, grow only in marshy places (such as are along the Nile). So the godless thrives only in external prosperity; there is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants.

UMBREIT less simply, "By His breath He maketh the heavens to revive": namely, His wind dissipates the clouds, which obscured the shining stars. And so the next clause in contrast, "His hand doth strangle," that is, obscures the north constellation, the dragon. Pagan astronomy typified the flood trying to destroy the ark by the dragon constellation, about to devour the moon in its eclipsed crescent-shape like a boat (Job 3:8, Margin). But better as English Version (Psa 33:6). crooked--implying the oblique course, of the stars, or the ecliptic. "Fleeing" or "swift" [UMBREIT] (Isa 27:1). This particular constellation is made to represent the splendor of all the stars.

The psalmist here calls upon those to give glory to God who are delivered from dangers at sea. Though the Israelites dealt not much in merchandise, yet their neighbours the Tyrians and Zidonians did, and for them perhaps this part of the psalm was especially calculated. I. Much of the power of God appears at all times in the sea, Psa 107:23, Psa 107:24. It appears to those that go down to the sea in ships, as mariners, merchants, fishermen, or passengers, that do business in great waters. And surely none will expose themselves there but those that have business (among all Solomon's pleasant things we do not read of any pleasure-boat he had), but those that go on business, lawful business, may, in faith, put themselves under the divine protection. These see the works of the Lord, and his wonders, which are the more surprising, because most are born and bred upon land, and what passes at sea is new to them. The deep itself is a wonder, its vastness, its saltness, its ebbing and flowing. The great variety of living creatures in the sea is wonderful. Let those that go to sea be led, by all the wonders they observe there, to consider and adore the infinite perfections of that God whose the sea is, for he made it and manages it. II. It especially appears in storms at sea, which are much more terrible than at land. Observe here, 1. How dangerous and dreadful a tempest at sea is. Then wonders begin to appear in the deep, when God commands and raises the strong wind, which fulfils his word, Psa 148:8. He raises the winds, as a prince by his commission raises forces. Satan pretends to be the prince of the power of the air; but he is a pretender; the powers of the air are at God's command, not at his. When the wind becomes stormy it lifts up the waves of the sea, Psa 107:25. Then the ships are kicked like tennis-balls on the tops of the waves; they seem to mount up to the heavens, and then they couch again, as if they would go down to the depths, Psa 107:26. A stranger, who had never seen it, would not think it possible for a ship to live at sea, as it will in a storm, and ride it out, but would expect that the next wave would bury it and it would never come up again; and yet God, who taught man discretion to make ships that should so strangely keep above water, does by his special providence preserve them, that they answer the end to admiration. When the ships are thus tossed the soul of the seaman melts because of trouble; and, when the storm is very high, even those that are used to the sea can neither shake off nor dissemble their fears, but they reel to and fro, and tossing makes them giddy, and they stagger and are sick, it may be, like a drunken man; the whole ship's crew are in confusion and quite at their wits' end (Psa 107:27), not knowing what to do more for their preservation; all their wisdom is swallowed up, and they are ready to give up themselves for gone, Jon 1:5, etc. 2. How seasonable it is at such a time to pray. Those that go to sea must expect such perils as are here described, and the best preparation they can make for them is to make sure a liberty of access to God by prayer, for then they will cry unto the Lord, Psa 107:28. We have a saying, "Let those that would learn to pray go to sea;" I say, Let those that will go to sea learn to pray, and accustom themselves to pray, that they may come with the more boldness to the throne of grace when they are in trouble. Even heathen mariners, in a storm, cried every man to his god; but those that have the Lord for their God have a present and powerful help in that and every other time of need, so that when they are at their wits' end they are not at their faith's end. 3. How wonderfully God sometimes appears for those that are in distress at sea, in answer to their prayers: He brings them out of the danger; and, (1.) The sea is still: He makes the storm a calm, Psa 107:29. The winds fall, and only by their soft and gentle murmurs serve to lull the waves asleep again, so that the surface of the sea becomes smooth and smiling. By this Christ proved himself to be more than a man that even the winds and the seas obeyed him. (2.) The seamen are made easy: They are glad because they are quiet, quiet from the noise, quiet from the fear of evil. Quietness after a storm is a very desirable thing, and sensibly pleasant. (3.) The voyage becomes prosperous and successful: So he brings them to their desired haven, Psa 107:30. Thus he carries his people safely through all the storms and tempests that they meet with in their voyage heaven-ward, and lands them, at length, in the desired harbour. 4. How justly it is expected that all those who have had a safe passage over the sea, and especially who have been delivered from remarkable perils at sea, should acknowledge it with thankfulness, to the glory of God. Let them do it privately in their closets and families. Let them praise the Lord for his goodness to themselves and others, Psa 107:31. Let them do it publicly (Psa 107:32), in the congregation of the people and in the assembly of the elders; there let them erect the memorials of their deliverance, to the honour of God, and for the encouragement of others to trust him.

It comes all to one whether we make these verses (as some do) the song itself that is to be sung by the Gentile world or a prophecy of what God will do to make way for the singing of that song, that evangelical new song. I. He will appear in his power and glory more than ever. So he did in the preaching of his gospel, in the divine power and energy which went along with it, and in the wonderful success it had in the pulling down of Satan's stronghold, Isa 42:13, Isa 42:14. He had long held his peace, and been still, and refrained himself, while he winked at the times of the ignorance of the Gentile world (Act 17:30), and suffered all nations to walk in their own ways (Act 14:16); but now he shall go forth as a mighty man, as a man of war, to attack the devil's kingdom and give it a fatal blow. The going forth of the gospel is thus represented, Rev 6:2. Christ, in it, went forth conquering and to conquer. The ministry of the apostles is called their warfare; and they were the soldiers of Jesus Christ. He shall stir up jealousy, shall appear more jealous than ever for the glory of his own name and against idolatry. 1. He shall cry, in the preaching of his word, cry like a travailing woman; for the ministers of Christ preached as men in earnest, and that travailed in birth again till they saw Christ formed in the souls of the people, Gal 4:19. He shall cry, yea, roar, in the gospel woes, which are more terrible than the roaring of a lion, and which must be preached along with gospel blessings to awaken a sleeping world. 2. He shall conquer by the power of his Spirit: He shall prevail against his enemies, shall prevail to make them friends, Col 1:21. Those that contradict and blaspheme his gospel, he shall prevail to put them to silence and shame. He will destroy and devour at once all the oppositions of the powers of darkness. Satan shall fall as lightning from heaven, and he that had the power of death shall be destroyed. As a type and figure of this, to make way for the redemption of the Jews out of Babylon, God will humble the pride, and break the power, of their oppressors, and will at once destroy and devour the Babylonian monarchy. In accomplishing this destruction of Babylon by the Persian army under the command of Cyrus, he will make waste mountains and hills, level the country, and dry up all their herbs. The army, as usual, shall either carry off the forage or destroy it, and by laying bridges of boats over rivers shall turn them into islands, and so drain the fens and low grounds, to make way for the march of their army, that the pools shall be dried up. Thus, when the gospel shall be preached, it shall have a free course, and that which hinders the progress of it shall be taken out of the way. II. He will manifest his favour and grace towards those whose spirits he had stirred up to follow him, as Ezr 1:5. Those who ask the way to Zion he will show the way, and lead in it, Isa 42:16. Those who by nature were blind, and those who, being under convictions of sin and wrath are quite at a loss and know not what to do with themselves, God will lead by a way that they knew not, will show them the way to life and happiness by Jesus Christ, who is the way, and will conduct and carry them on in that way, which before they were strangers to. Thus, in the conversion of Paul, he was struck blind first, and then God revealed his Son in him, and made the scales to fall from his eyes. They are weak in knowledge, and the truths of God at first seem unintelligible; but God will make darkness light before them, and knowledge shall be easy to them. They are weak in duty, the commands of God seem impracticable, and insuperable difficulties are in the way of their obedience; but God will make crooked things straight; their way shall be plain, and the yoke easy. Those whom God brings into the right way he will guide in it. As a type of this, he will lead the Jews, when they return out of captivity, in a ready road to their own land again, and nothing shall occur to perplex or embarrass them in their journey. These are great things, and kind things, very great and very kind; but lest any should say, "They are too great, too kind, to be expected from God by such an undeserving people as that of the Jews, such an undeserving world as that of the Gentiles," he adds, These things will I do unto them, take my word for it I will, and I will not forsake them; he that begins to show this great mercy will go on to do them good. III. He will particularly put those to confusion who adhere to idols notwithstanding the attempts made by the preaching of the gospel to turn them from idols (Isa 42:17): They shall be turned back, and greatly ashamed, that trust in graven images. The Babylonians shall when they see how the Jews, who despise their images, are owned and delivered by the God they worship without images, and the Gentiles when they see how idolatry falls before the preaching of the gospel, is scattered like darkness before the light of the sun, and melts like snow before its heat. They shall be ashamed that ever they said to these molten images, You are our gods; for how can those help their worshippers who cannot help themselves, nor save themselves from falling into contempt? In times of reformation, when many turn from iniquity, and sin, being generally deserted, becomes unfashionable, it may be hoped that those who will not otherwise be reclaimed will be wrought upon by that consideration to be ashamed of it.

As we have the Lamentations of Jeremiah, so here we have the Lamentations of Isaiah; the subject of both is the same - the destruction of Jerusalem by the Chaldeans and the sin of Israel that brought that destruction - only with this difference, Isaiah sees it at a distance and laments it by the Spirit of prophecy, Jeremiah saw it accomplished. In these verses, I. The people of God in their affliction confess and bewail their sins, thereby justifying God in their afflictions, owning themselves unworthy of his mercy, and thereby both improving their troubles and preparing for deliverance. Now that they were under divine rebukes for sin they had nothing to trust to but the mere mercy of God and the continuance of that; for among themselves there is none to help, none to uphold, none to stand in the gap and make intercession, for they are all polluted with sin and therefore unworthy to intercede, all careless and remiss in duty and therefore unable and unfit to intercede. 1. There was a general corruption of manners among them (Isa 64:6): We are all as an unclean thing, or as an unclean person, as one overspread with a leprosy, who was to be shut out of the camp. The body of the people were like one under a ceremonial pollution, who was not admitted into the courts of the tabernacle, or like one labouring under some loathsome disease, from the crown of the head to the sole of the foot nothing but wounds and bruises, Isa 1:6. We have all by sin become not only obnoxious to God's justice, but odious to his holiness; for sin is that abominable thing which the Lord hates, and cannot endure to look upon. Even all our righteousnesses are as filthy rags. (1.) "The best of our persons are so; we are all so corrupt and polluted that even those among us who pass for righteous men, in comparison with what our fathers were who rejoiced and wrought righteousness (Isa 64:5), are but as filthy rags, fit to be case to the dunghill. The best of them is as a brier." (2.) "The best of our performances are so. There is not only a general corruption of manners, but a general defection in the exercises of devotion too; those which pass for the sacrifices of righteousness, when they come to be enquired into, are the torn, and the lame, and the sick, and therefore are provoking to God, as nauseous as filthy rags." Our performances, though they be ever so plausible, if we depend upon them as our righteousness and think to merit by them at God's hand, are as filthy rags - rags, and will not cover us - filthy rags, and will but defile us. True penitents cast away their idols as filthy rags (Isa 30:22), odious in their sight; here they acknowledge even their righteousness to be so in God's sight if he should deal with them in strict justice. Our best duties are so defective, and so far short of the rule, that they are as rags, and so full of sin and corruption cleaving to them that they are as filthy rags. When we would do good evil is present with us; and the iniquity of our holy things would be our ruin if we were under the law. 2. There was a general coldness of devotion among them, Isa 64:7. The measure was filled by the abounding iniquity of the people, and nothing was done to empty it. (1.) Prayer was in a manner neglected: "There is none that calls on thy name, none that seeks to thee for grace to reform us and take away sin, or for mercy to relieve us and take away the judgments which our sins have brought upon us." Therefore people are so bad, because they do not pray; compare Psa 14:3, Psa 14:4, They have altogether become filthy, for they call not upon the Lord. It bodes ill to a people when prayer is restrained among them. (2.) It was very negligently performed. If there was here and there one that called on God's name, it was with a great deal of indifferency: There is none that stirs up himself to take hold of God. Note, [1.] To pray is to take hold of God, by faith to take hold of the promises and the declarations God has made of his good-will to us and to plead them with him, - to take hold of him as of one who is about to depart from us, earnestly begging of him not to leave us, or of one that has departed, soliciting his return, - to take hold of him as he that wrestles takes hold of him he wrestles with; for the seed of Jacob wrestle with him and so prevail. But when we take hold of God it is as the boatman with his hook takes hold on the shore, as if he would pull the shore to him, but really it is to pull himself to the shore; so we pray, not to bring God to our mind, but to bring ourselves to him. [2.] Those that would take hold of God in prayer so as to prevail with him must stir up themselves to do it; all that is within us must be employed in the duty (and all little enough), our thoughts fixed and our affections flaming. In order hereunto all that is within us must be engaged and summoned into the service; we must stir up the gift that is in us by an actual consideration of the importance of the work that is before us and a close application of mind to it; but how can we expect that God should come to us in ways of mercy when there are none that do this, when those that profess to be intercessors are mere triflers? II. They acknowledge their afflictions to be the fruit and product of their own sins and God's wrath. 1. They brought their troubles upon themselves by their own folly: "We are all as an unclean thing, and therefore we do all fade away as a leaf (Isa 64:6), we not only wither and lose our beauty, but we fall and drop off" (so the word signifies) "as leaves in autumn; our profession of religion withers, and we grow dry and sapless; our prosperity withers and comes to nothing; we fall to the ground, as despicable and contemptible; and then our iniquities like the wind have taken us away and hurried us into captivity, as the winds in autumn blow off, and then blow away, the faded withered leaves," Psa 1:3, Psa 1:4. Sinners are blasted, and then carried away, by the malignant and violent wind of their own iniquity; it withers them and then ruins them. 2. God brought their troubles upon them by his wrath (Isa 64:7): Thou hast hidden thy face from us; hast been displeased with us and refused to afford us any succour. When they made themselves as an unclean thing no wonder that God turned his face away from them, as loathing them. Yet this was not all: Thou hast consumed us because of our iniquities. This is the same complaint with that (Psa 90:7, Psa 90:8), We are consumed by thy anger; thou hast melted us, so the word is. God had put them in the furnace, not to consume them as dross, but to melt them as gold, that they might be refined and new-cast. III. They claim relation to God as their God, and humbly plead it with him, and in consideration of it cheerfully refer themselves to him (Isa 64:8): "But now, O Lord! thou art our Father: though we have conducted ourselves very undutifully and ungratefully towards thee, yet still we have owned thee as our Father; and, though thou hast corrected us, yet thou hast not cast us off. Foolish and careless as we are, poor and despised and trampled upon as we are by our enemies, yet still thou art our Father; to thee therefore we return in our repentance, as the prodigal arose and came to his father; to thee we address ourselves by prayer; from whom should we expect relief and succour but from our Father? It is the wrath of a Father that we are under, who will be reconciled and not keep his anger for ever." God is their Father, 1. By creation; he gave them their being, formed them into a people, shaped them as he pleased: "We are the clay and thou our potter, therefore we will not quarrel with thee, however thou art pleased to deal with us, Jer 18:6. Nay, therefore we will hope that thou wilt deal well with us, that thou who madest us wilt new-make us, new-form us, though we have unmade and deformed ourselves: We are all as an unclean thing, but we are all the work of thy hands, therefore do away our uncleanness, that we may be fit for thy use, the use we were made for. We are the work of thy hands, therefore forsake us not," Psa 138:8. 2. By covenant; this is pleaded (Isa 64:9): "Behold, see, we beseech thee, we are all thy people, all the people thou hast in the world, that make open profession of thy name. We are called thy people, our neighbours look upon us as such, and therefore what we suffer reflects upon thee, and the relief that our case requires is expected from thee. We are thy people; and should not a people seek unto their God? Isa 8:19. We are thine; save us," Psa 119:94. Note, When we are under providential rebukes from God it is good to keep fast hold of our covenant-relation to him. IV. They are importunate with God for the turning away of his anger and the pardoning of their sins (Isa 64:9): "Be not wroth very sore, O Lord! though we have deserved that thou shouldst, neither remember iniquity for ever against us." They do not expressly pray for the removal of the judgment they were under; as to that, they refer themselves to God. But, 1. They pray that God would be reconciled to them, and then they can be easy whether the affliction be continued or removed: "Be not wroth to extremity, but let thy anger be mitigated by the clemency and compassion of a father." They do not say, Lord, rebuke us not, for that may be necessary, but Not in thy anger, not in thy hot displeasure. It is but in a little wrath that God hides his face. 2. They pray that they may not be dealt with according to the desert of their sin: Neither remember iniquity for ever. Such is the evil of sin that it deserves to be remembered for ever; and this is that which they deprecate, that consequence of sin, which is for ever. Those make it to appear that they are truly humbled under the hand of God who are more afraid of the terror of God's wrath, and the fatal consequences of their own sin, than of any judgment whatsoever, looking upon these as the sting of death. V. They lodge in the court of heaven a very melancholy representation, or memorial, of the lamentable condition they were in and the ruins they were groaning under. 1. Their own houses were in ruins, Isa 64:10. The cities of Judah were destroyed by the Chaldeans and the inhabitants of them were carried away, so that there was none to repair them or take any notice of them, which would in a few years make them look like perfect deserts: Thy holy cities are a wilderness. The cities of Judah are called holy cities, for the people were unto God a kingdom of priests. The cities had synagogues in them, in which God was served; and therefore they lamented the ruins of them, and insisted upon this in pleading with God for them, not so much that they were stately cities, rich or ancient ones, but that they were holy cities, cities in which God's name was known, professed, and called upon. "These cities are a wilderness; the beauty of them is sullied; they are neither inhabited nor visited, as formerly. They have burnt up all the synagogues of God in the land," Psa 74:8. Nor was it only the smaller cities that were thus left as a wilderness unfrequented, but even "Zion is a wilderness; the city of David itself lies in ruins; Jerusalem, that was beautiful for situation and the joy of the whole earth, is now deformed, and has become the scorn and scandal of the whole earth; that noble city is a desolation, a heap of rubbish." See what devastations sin brings upon a people; and an external profession of sanctity will be no fence against them; holy cities, if they become wicked cities, will be soonest of all turned into a wilderness, Amo 3:2. 2. God's house was in ruins, Isa 64:11. This they lament most of all, that the temple was burnt with fire; but, as soon as it was built, they were told what their sin would bring it to. Ch2 7:21, This house, which is high, shall be an astonishment. Observe how pathetically they bewail the ruins of the temple. (1.) It was their holy and beautiful house; it was a most sumptuous building, but the holiness of it was in their eye the greatest beauty of it, and consequently the profanation of it was the saddest part of its desolation and that which grieved them most, that the sacred services which used to be performed there were discontinued. (2.) It was the place where their fathers praised God with their sacrifices and songs; what a pity is it that that should lie in ashes which had been for so many ages the glory of their nation! It aggravated their present disuse of the songs of Zion that their fathers had so often praised God with them. They interest God in the cause when they plead that it was the house where he had been praised, and put him in mind too of his covenant with their fathers by taking notice of their fathers' praising him. (3.) With it all their pleasant things were laid waste, all their desires and delights, all those things which were employed by them in the service of God, which they had a great delight in; not only the furniture of the temple, the altars and table, but especially the sabbaths and new moons, and all their religious feasts, which they used to keep with gladness, their ministers and solemn assemblies, these were all a desolation. Note, God's people reckon their sacred things their most delectable things; rob them of holy ordinances and the means of grace, and you lay waste all their pleasant things. What have they more? Observe here how God and his people have their interest twisted and interchanged; when they speak of the cities for their own habitation they call them thy holy cities, for to God they were dedicated; when they speak of the temple wherein God dwelt they call it our beautiful house and its furniture our pleasant things, for they had heartily espoused it and all the interests of it. If thus we interest God in all our concerns by devoting them to his service, and interest ourselves in all his concerns by laying them near our hearts, we may with satisfaction leave both with him, for he will perfect both. VI. They conclude with an affectionate expostulation, humbly arguing with God concerning their present desolations (Isa 64:12): "Wilt thou refrain thyself for these things? Or, Canst thou contain thyself at these things? Canst thou see thy temple ruined and not resent it, not revenge it? Has the jealous God forgotten to be jealous? Psa 74:22, Arise, O God! plead thy own cause. Lord, thou art insulted, thou art blasphemed; and wilt thou hold thy peace and take no notice of it? Shall the highest affronts that can be done to Heaven pass unrebuked?" When we are abused we hold our peace, because vengeance does not belong to us, and because we have a God to refer our cause to. When God is injured in his honour it may justly be expected that he should speak in the vindication of it; his people prescribe not to him what he shall say, but their prayer is (as here) Psa 83:1, Keep not thou silence, O God! and Psa 109:1, "Hold not thy peace, O God of my praise! Speak for the conviction of thy enemies, speak for the comfort and relief of thy people; for wilt thou afflict us very grievously, or afflict us for ever?" It is a sore affliction to good people to see God's sanctuary laid waste and nothing done towards the raising of it out of its ruins. But God has said that he will not contend for ever, and therefore his people may depend upon it that their afflictions shall be neither to extremity nor to eternity, but light and for a moment.

prepared a great fish--not created specially for this purpose, but appointed in His providence, to which all creatures are subservient. The fish, through a mistranslation of , was formerly supposed to be a whale; there, as here, the original means "a great fish." The whale's neck is too narrow to receive a man. BOCHART thinks, the dog-fish, the stomach of which is so large that the body of a man in armor was once found in it [Hierozoicon, 2.5.12]. Others, the shark [JEBB]. The cavity in the whale's throat, large enough, according to CAPTAIN SCORESBY, to hold a ship's jolly boat full of men. A miracle in any view is needed, and we have no data to speculate further. A "sign" or miracle it is expressly called by our Lord in . Respiration in such a position could only be by miracle. The miraculous interposition was not without a sufficient reason; it was calculated to affect not only Jonah, but also Nineveh and Israel. The life of a prophet was often marked by experiences which made him, through sympathy, best suited for discharging the prophetical function to his hearers and his people. The infinite resources of God in mercy as well as judgment are prefigured in the devourer being transformed into Jonah's preserver. Jonah's condition under punishment, shut out from the outer world, was rendered as much as possible the emblem of death, a present type to Nineveh and Israel, of the death in sin, as his deliverance was of the spiritual resurrection on repentance; as also, a future type of Jesus' literal death for sin, and resurrection by the Spirit of God. three days and three nights--probably, like the Antitype, Christ, Jonah was cast forth on the land on the third day (); the Hebrew counting the first and third parts of days as whole twenty-four hour days. Next: Jonah Chapter 2

Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, Mat 8:18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us (Act 16:9); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest. II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand. We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use. 1. Here is one that was too hasty in promising; and he was a certain scribe (Mat 8:19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? Co1 1:20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe, (1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu - from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;" but, "I am determined, I will do it." [3.] It was unlimited and without reserve; "I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten. (2.) How Christ tried his forwardness, whether it were sincere or not, Mat 8:20. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, Mat 8:20. Now from this account of Christ's deep poverty, we observe, [1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests (Psa 104:17); nests in the field; some of them nests in the house; in God's courts, Psa 84:3. Secondly, How poorly the Lord Jesus was provided for. it may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. he and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luk 8:2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, Co2 8:9. [2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Luk 14:28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him. 2. Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done tomorrow, which we could do today. This candidate for the ministry was one of Christ's disciples already (Mat 8:21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here, (1.) The excuse that this disciple made, to defer an immediate attendance on Christ (Mat 8:21); "Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet - The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard. (2.) Christ's disallowing of this excuse (Mat 8:22); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom 9:16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, Sa1 3:10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord (Num 6:6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev 21:11, Lev 21:12. And Christ requires of those who would follow him, that they hate father and mother (Luk 14:26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.

Christ had given sailing orders to his disciples (Mat 8:18), that they should depart to the other side of the sea of Tiberias, into the country of Gadara, in the tribe of Gad, which lay east of Jordan; thither he would go to rescue a poor creature that was possessed with a legion of devils, though he foresaw how he should be affronted there. Now. 1. He chose to go by water. It had not been much about, if he had gone by land; but he chose to cross the lake, that he might have occasion to manifest himself the God of the sea as well as of the dry land, and to show that all power is his, both in heaven and in earth. It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in, and pray to, who knows what it is to be at sea, and to be in storms there. But observe, when he went to sea, he had no yacht or pleasure-boat to attend him, but made use of his disciples' fishing-boats; so poorly was he accommodated in all respects. 2. His disciples followed him; the twelve kept close to him, when others staid behind upon the terra firma, where there was sure footing. Note, They, and they only, will be found the true disciples of Christ, that are willing to go to sea with him, to follow him into dangers and difficulties. Many would be content to go the land-way to heaven, that will rather stand still, or go back, than venture upon a dangerous sea; but those that would rest with Christ hereafter must follow him now wherever he leads them, into a ship or into a prison, as well as into a palace. Now observe here, I. The peril and perplexity of the disciples in this voyage; and in this appeared the truth of what Christ had just now said, that those who follow him must count upon difficulties, Mat 8:20. 1. There arose a very great storm, Mat 8:24. Christ could have prevented this storm, and have ordered them a pleasant passage, but that would not have been so much for his glory and the confirmation of their faith as their deliverance was: this storm was for their sakes, as Joh 11:4. One would have expected, that having Christ with them, they should have had a very favourable gale, but it is quite otherwise; for Christ would show that they who are passing with him over the ocean of this world to the other side, must expect storms by the way. The church is tossed with tempests (Isa 54:11); it is only the upper region that enjoys a perpetual calm, this lower one is ever and anon disturbed and disturbing. 2. Jesus Christ was asleep in this storm. We never read of Christ's sleeping but at this time; he was in watchings often, and continued all night in prayer to God: this was a sleep, not of security, like Jonah's in a storm, but of holy serenity, and dependence upon his Father: he slept to show that he was really and truly man, and subject to the sinless infirmities of our nature: his work made him weary and sleepy, and he had no guilt, no fear within, to disturb his repose. Those that can lay their heads upon the pillow of a clear conscience, may sleep quietly and sweetly in a storm (Psa 4:8), as Peter, Act 12:6. He slept at this time, to try the faith of his disciples, whether they could trust him when he seemed to slight them. He slept not so much with a desire to be refreshed, as with a design to be awaked. 3. The poor disciples, though used to the sea, were in a great fright, and in their fear came to their Master, Mat 8:25. Whither else should they go? It was well they had him so near them. They awoke him with their prayers; Lord, save us, we perish. Note, They who would learn to pray must go to sea. Imminent and sensible dangers will drive people to him who alone can help in time of need. Their prayer has life in it, Lord, save us, we perish. (1.) Their petition is, Lord, save us. They believed he could save them; they begged he would, Christ's errand into the world was to save, but those only shall be saved that call on the name of the Lord, Act 2:21. They who by faith are interested in the eternal salvation wrought out by Christ, may with a humble confidence apply themselves to him for temporal deliverances. Observe, They call him, Lord, and then pray, Save us. Note, Christ will save none but those that are willing to take him for their Lord; for he is a Prince and a Saviour. (2.) Their plea is, We perish; which was, [1.] The language of their fear; they looked upon their case as desperate, and gave up all for lost; they had received a sentence of death within themselves, and this they plead, "We perish, if thou dost not save us; look upon us therefore with pity." [2.] It was the language of their fervency; they pray as men in earnest, that beg for their lives; it becomes us thus to strive and wrestle in prayer; therefore Christ slept, that he might draw out this importunity. II. The power and grace of Jesus Christ put forth for their succour: then the Lord Jesus awaked, as one refreshed, Psa 78:65. Christ may sleep when his church is in a storm, but he will not outsleep himself: the time, the set time to favour his distressed church, will come, Psa 102:13. 1. He rebuked the disciples (Mat 8:26); Why are ye fearful, O ye of little faith? He does not chide them for disturbing him with their prayers, but for disturbing themselves with their fears. Christ reproved them first, and then delivered them; this is his method, to prepare us for a mercy, and then to give it us. Observe, (1.) His dislike of their fears; "Why are ye fearful? Ye, my disciples? Let the sinners in Zion be afraid, let heathen mariners tremble in a storm, but you shall not be so. Enquire into the reasons of your fear, and weigh them." (2.) His discovery of the cause and spring of their fears; O ye of little faith. Many that have true faith are weak in it, and it does but little. Note, [1.] Christ's disciples are apt to be disquieted with fears in a stormy day, to torment themselves with jealousies that things are bad with them, and dismal conclusions that they will be worse. [2.] The prevalence of our inordinate fears in a stormy day is owing to the weakness of our faith, which would be as an anchor to the soul, and would ply the oar of prayer. By faith we might see through the storm to the quiet shore, and encourage ourselves with hope that we shall weather our point. [3.] The fearfulness of Christ's disciples in a storm, and their unbelief, the cause of it, are very displeasing to the Lord Jesus, for they reflect dishonour upon him, and create disturbance to themselves. 2. He rebukes the wind; the former he did as the God of grace, and the Sovereign of the heart, who can do what he pleases in us; this he did as the God of nature, the Sovereign of the world, who can do what he pleases for us. It is the same power that stills the noise of the sea, and the tumult of fear, Psa 65:7. See, (1.) How easily this was done, with a word's speaking. Moses commanded the waters with a rod; Joshua, with the ark of the covenant; Elisha, with the prophet's mantle; but Christ with a word. See his absolute dominion over all the creatures, which bespeaks both his honour, and the happiness of those that have him on their side. (2.) How effectually it was done? There was a great calm, all of a sudden. Ordinarily, after a storm, there is such a fret of the waters, that it is a good while ere they can settle; but if Christ speak the word, not only the storm ceases, but all the effects of it, all the remains of it. Great storms of doubt, and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption. 3. This excited their astonishment (Mat 8:27); The men marvelled. They had been long acquainted with the sea, and never saw a storm so immediately turned into a perfect calm, in all their lives. It has all the marks and signatures of a miracle upon it; it is the Lord's doing, and is marvellous in their eyes. Observe, (1.) Their admiration of Christ; What manner of man is this! Note, Christ is a Nonsuch; every thing in him is admirable: none so wise, so mighty, so amiable, as he. (2.) The reason of it; Even the winds and the sea obey him. Upon this account, Christ is to be admired, that he has a commanding power even over winds and seas. Others pretended to cure diseases, but he only undertook to command the winds. We know not the way of the wind (Joh 3:8), much less can we control it; but he that bringeth forth the wind out of his treasury (Psa 135:7), when it is out, gathers it into his fists, Pro 30:4. He that can do this, can do any thing, can do enough to encourage our confidence and comfort in him, in the most stormy day, within or without, Isa 26:4. The Lord sits upon the floods, and is mightier than the noise of many waters. Christ, by commanding the seas, showed himself to be the same that made the world, when, at his rebuke, the waters fled (Psa 104:7, Psa 104:8), as now, at his rebuke, they fell.

Here, as before, we have our Lord Jesus busy at work in the synagogue first, and then by the sea side; to teach us that his presence should not be confined either to the one or to the other, but, wherever any are gathered together in his name, whether in the synagogue or any where else, there is he in the midst of them. In every place where he records his name, he will meet his people, and bless them; it is his will that men pray every where. Now here we have some account of what he did. I. When he entered again into the synagogue, he improved the opportunity he had there, of doing good, and having, no doubt, preached a sermon there, he wrought a miracle for the confirmation of it, or at least for the confirmation of this truth - that it is lawful to do good on the sabbath day. We had the narrative, Mat 12:9. 1. The patient's case was piteous; he had a withered hand, by which he was disabled to work for his living; and those that are so, are the most proper objects of charity; let those be helped that cannot help themselves. 2. The spectators were very unkind, both to the patient and to the Physician; instead of interceding for a poor neighbour, they did what they could to hinder his cure: for they intimated that if Christ cured him now on the sabbath day, they would accuse him as a Sabbath breaker. It had been very unreasonable, if they should have opposed a physician or surgeon in helping any poor body in misery, by ordinary methods; but much more absurd was it to oppose him that cured without any labour, but by a word's speaking. 3. Christ dealt very fairly with the spectators, and dealt with them first, if possible to prevent the offence. (1.) He laboured to convince their judgment. He bade the man stand forth (Mar 3:3), that by the sight of him they might be moved with compassion toward him, and might not, for shame, account his cure a crime. And then he appeals to their own consciences; though the thing speaks itself, yet he is pleased to speak it; "Is it lawful to do good on the sabbath days, as I design to do, or to do evil, as you design to do? Whether is better, to save life or to kill?" What fairer question could be put? And yet, because they saw it would turn against them, they held their peace. Note, Those are obstinate indeed in their infidelity, who, when they can say nothing against a truth, will say nothing to it; and, when they cannot resist, yet will not yield. (2.) When they rebelled against the light, he lamented their stubbornness (Mar 3:5); He looked round about on them with anger, being grieved for the hardness of their hearts. The sin he had an eye to, was, the hardness of their hearts, their insensibleness of the evidence of his miracles, and their inflexible resolution to persist in unbelief. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that. Observe, [1.] How he was provoked by the sin; he looked round upon them; for they were so many, and had so placed themselves, that they surrounded him: and he looked with anger; his anger, it is probable, appeared in his countenance; his anger was, like God's, without the least perturbation to himself, but not without great provocation from us. Note, The sin of sinners is very displeasing to Jesus Christ; and the way to be angry, and not to sin, is it be angry, as Christ was, at nothing but sin. Let hard-hearted sinners tremble to think of the anger with which he will look round upon them shortly, when the great day of his wrath comes. [2.] How he pitied the sinners; he was grieved for the hardness of their hearts; as God was grieved forty years for the hardness of the hearts of their fathers in the wilderness. Note, It is a great grief to our Lord Jesus, to see sinners bent upon their own ruin, and obstinately set against the methods of their conviction and recovery, for he would not that any should perish. This is a good reason why the hardness of our own hearts and of the hearts of others, should be a grief to us. 4. Christ dealt very kindly with the patient; he bade him stretch forth his hand, and it was immediately restored. Now, (1.) Christ has hereby taught us to go on with resolution in the way of our duty, how violent soever the opposition is, that we meet with in it. We must deny ourselves sometimes in our ease, pleasure, and convenience, rather than give offence even to those who causelessly take it; but we must not deny ourselves the satisfaction of serving God, and doing good, though offence may unjustly be taken at it. None could be more tender of giving offence than Christ; yet, rather than send this poor man away uncured, he would venture offending all the scribes and Pharisees that compassed him about. (2.) He hath hereby given us a specimen of the cures wrought by his grace upon poor souls; our hands are spiritually withered, the powers of our souls weakened by sin, and disabled for that which is good. The great healing day is the sabbath, and the healing place the synagogue; the healing power is that of Christ. The gospel command is like this recorded here; and the command is rational and just; though our hands are withered, and we cannot of ourselves stretch them forth, we must attempt it, must, as well as we can, lift them up to God in prayer, lay hold on Christ and eternal life, and employ them in good works; and if we do our endeavour, power goes along with the word of Christ, he effects the cure. Though our hands be withered, yet, if we will not offer to stretch them out, it is our own fault that we are not healed; but if we do, and are healed, Christ and his power and grace must have all the glory. 5. The enemies of Christ dealt very barbarously with him. Such a work of mercy should have engaged their love to him, and such a work of wonder their faith in him. But, instead of that, the Pharisees, who pretended to be oracles in the church, and the Herodians, who pretended to be the supporters of the state, though of opposite interests one to another, took counsel together against him, how they might destroy him. Note, They that suffer for doing good, do but suffer as their Master did. II. When he withdrew to the sea, he did good there. While his enemies sought to destroy him, he quitted the place; to teach us in troublous times to shift for our own safety; but see here, 1. How he was followed into his retirement. When some had such an enmity to him, that they drove him out of their country, others had such a value for him, that they followed him wherever he went; and the enmity of their leaders to Christ did not cool their respect to him. Great multitudes followed him from all parts of the nation; as far north, as from Galilee; as far south, as from Judea and Jerusalem; nay, and from Idumea; as far east, as from beyond Jordan; and west, as from about Tyre and Sidon, Mar 3:7, Mar 3:8. Observe, (1.) What induced them to follow him; it was the report they heard of the great things he did for all that applied themselves to him; some wished to see one that had done such great things, and others hoped he would do great things for them. Note, The consideration of the great things Christ has done, should engage us to come to him. (2.) What they followed him for (Mar 3:10); They pressed upon him, to touch him, as many as had plagues. Diseases are here called plagues, mastigas - corrections, chastisements; so they are designed to be, to make us smart for our sins, that thereby we may be made sorry for them, and may be warned not to return to them. Those that were under these scourgings came to Jesus; this is the errand on which sickness is sent, to quicken us to enquire after Christ, and apply ourselves to him as our Physician. They pressed upon him, each striving which should get nearest to him, and which should be first served. They fell down before him (so Dr. Hammond), as petitioners for his favour; they desired leave but to touch him, having faith to be healed, not only by his touching them, but by their touching him; which no doubt they had many instances of. (3.) What provision he made to be ready to attend them (Mar 3:9); He spoke to his disciples, who were fishermen, and had fisher-boats at command, that a small ship should constantly wait on him, to carry him from place to place on the same coast; that, when he had despatched the necessary business he had to do in one place, he might easily remove to another, where his presence was requisite, without pressing through the crowds of people that followed him for curiosity. Wise men, as much as they can, decline a crowd. 2. What abundance of good he did in his retirement. He did not withdraw to be idle, nor did he send back those who rudely crowded after him when he withdrew, but took it kindly, and gave them what they came for; for he never said to any that sought him diligently, Seek ye me in vain. (1.) Diseases were effectually cured; He healed many; divers sorts of patients, ill of divers sorts of diseases; though numerous, though various, he healed them. (2.) Devils were effectually conquered; those whom unclean spirits had got possession of, when they saw him, trembled at his presence, and they also fell down before him, not to supplicate his favour, but to deprecate his wrath, and by their own terrors were compelled to own that he was the Son of God, Mar 3:11. It is sad that this great truth should be denied by any of the children of men, who may have the benefit of it, when a confession of it has so often been extorted from devils, who are excluded from having benefit by it. (3.) Christ sought not applause to himself in doing those great things, for he strictly charged those for whom he did them, that they should not make him known (Mar 3:12); that they should not be industrious to spread the notice of his cures, as it were by advertisements in the newspapers, but let them leave his own works to praise him, and let the report of them diffuse itself, and make its own way. Let not those that are cured, be forward to divulge it, lest it should feed their pride who are so highly favoured; but let the standers-by carry away the intelligence of it. When we do that which is praiseworthy, and yet covet not to be praised of men for it, then the same mind is in us, which was in Christ Jesus.

This miracle which Christ wrought for the relief of his disciples, in stilling the storm, we had before (Mat 8:23, etc.); but it is here more fully related. Observe, 1. It was the same day that he had preached out of a ship, when the even was come, Mar 4:35. When he had been labouring in the word and doctrine all day, instead of reposing himself, he exposeth himself, to teach us not to think of a constant remaining rest till we come to heaven. The end of a toil may perhaps be but the beginning of a toss. But observe, the ship that Christ made his pulpit is taken under his special protection, and, though in danger, cannot sink. What is used for Christ, he will take particular care of. 2. He himself proposed putting to sea at night, because he would lose no time; Let us pass over to the other side; for we shall find, in the next chapter, he has work to do there. Christ went about doing good, and no difficulties in his way should hinder him; thus industrious we should be in serving him, and our generation according to his will. 3. They did not put to sea, till they had sent away the multitude, that is, had given to each of them that which they came for, and answered all their requests; for he sent none home complaining that they had attended him in vain. Or, They sent them away with a solemn blessing; for Christ came into the world, not only to pronounce, but to command, and to give, the blessing. 4. They took him even as he was, that is, in the same dress that he was in when he preached, without any cloak to throw over him, which he ought to have had, to keep him warm, when he went to sea at night, especially after preaching. We must not hence infer that we may be careless of our health, but we may learn hence not to be over nice and solicitous about the body. 5. The storm was so great, that the ship was full of water (Mar 4:37), not by springing a leak, but perhaps partly with the shower, for the word here used signifies a tempest of wind with rain; however, the ship being little, the waves beat into it so that it was full. Note, It is no new thing for that ship to be greatly hurried and endangered, in which Christ and his disciples, Christ and his name and gospel, are embarked. 6. There were with him other little ships, which, no doubt, shared in the distress and danger. Probably, these little ships carried those who were desirous to go along with Christ, for the benefit of his preaching and miracles on the other side. The multitude went away when he put to sea, but some there were, that would venture upon the water with him. Those follow the Lamb aright, that follow him wherever he goes. And those that hope for a happiness in Christ, must be willing to take their lot with him, and run the same risks that he runs. One may boldly and cheerfully put to sea in Christ's company, yea though we foresee a storm. 7. Christ was asleep in this storm; and here we are told that it was in the hinder part of the ship, the pilot's place: he lay at the helm, to intimate that, as Mr. George Herbert expresses it, When winds and waves assault my keel, He doth preserve it, he doth steer, Ev'n when the boat seems most to reel. Storms are the triumph of his art; Though he may close his eyes, yet not his heart. He had a pillow there, such a one as a fisherman's ship would furnish him with. And he slept, to try the faith of his disciples and to stir up prayer: upon the trial, their faith appeared weak, and their prayers strong. Note, Sometimes when the church is in a storm, Christ seems as if he were asleep, unconcerned in the troubles of his people, and regardless of their prayers, and doth not presently appear for their relief. Verily he is a God that hideth himself, Isa 45:15. But as, when he tarries, he doth not tarry (Hab 2:3), so when he sleeps he doth not sleep; the keeper of Israel doth not so much as slumber (Psa 121:3, Psa 121:4); he slept, but his heart was awake, as the spouse, Sol 5:2. 8. His disciples encouraged themselves with their having his presence, and thought it the best way to improve that, and appeal to that, and ply the oar of prayer rather than their other oars. Their confidence lay in this, that they had their Master with them; and the ship that has Christ in it, though it may be tossed, cannot sink; the bush that has God in it, though it may burn, shall not consume. Caesar encouraged the master of the ship, that had him on board, with this, Caesarem vehis, et fortunam Caesaris - Thou hast Caesar on board, and Caesar's fortune. They awoke Christ. Had not the necessity of the case called for it, they would not have stirred up or awoke their Master, till he had pleased (Sol 2:7); but they knew he would forgive them this wrong. When Christ seems as if he slept in a storm, he is awaked by the prayers of his people; when we know not what to do, our eye must be to him (Ch2 20:12); we may be at our wits' end, but not at our faith's end, while we have such a Saviour to go to. Their address to Christ is here expressed very emphatically; Master, carest thou not that we perish? I confess this sounds somewhat harsh, rather like chiding him for sleeping than begging him to awake. I know no excuse for it, but the great familiarity which he was pleased to admit them into, and the freedom he allowed them; and the present distress they were in, which put them into such a fright, that they knew not what they said. They do Christ a deal of wrong, who suspect him to be careless of his people in distress. The matter is not so; he is not willing that any should perish, much less any of his little ones, Mat 18:14. 9. The word of command with which Christ rebuked the storm, we have here, and had not in Matthew, Mar 4:39. He says, Peace, be still - Siōpa,̇pephimōso - be silent, be dumb. Let not the wind any longer roar, nor the sea rage. Thus he stills the noise of the sea, the noise of her waves; a particular emphasis is laid upon the noisiness of them, Psa 65:7, and Psa 93:3, Psa 93:4. The noise is threatening and terrifying; let us hear no more of it. This is, (1.) A word of command to us; when our wicked hearts are like the troubled sea which cannot rest (Isa 57:20); when our passions are up, and are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. Think not confusedly, speak not unadvisedly; but be still. (2.) A word of comfort to us, that, be the storm of trouble ever so loud, ever so strong, Jesus Christ can lay it with a word's speaking. When without are fightings, and within are fears, and the spirits are in a tumult, Christ can create the fruit of the lips, peace. If he say, Peace, be still, there is a great calm presently. It is spoken of as God's prerogative to command the seas, Jer 31:35. By this therefore Christ proves himself to be God. He that made the seas, can make them quiet. 10. The reproof Christ gave them for their fears, is here carried further than in Matthew. There it is, Why are ye fearful? Here, Why are ye so fearful? Though there may be cause for some fear, yet not for fear to such a degree as this. There it is, O ye of little faith. Here it is, How is it that ye have no faith? Not that the disciples were without faith. No, they believed that Jesus is the Christ, the Son of God; but at this time their fears prevailed so that they seemed to have no faith at all. It was out of the way, when they had occasion for it, and so it was as if they had not had it. "How is it, that in this matter ye have no faith, that ye think I would not come in with seasonable and effectual relief?" Those may suspect their faith, who can entertain such a thought as that Christ careth not though his people perish, and Christ justly takes it ill. Lastly, The impression this miracle made upon the disciples, is here differently expressed. In Matthew it is said, The men marvelled; here it is said, They feared greatly. They feared a great fear; so the original reads it. Now their fear was rectified by their faith. When they feared the winds and the seas, it was for want of the reverence they ought to have had for Christ. But now that they saw a demonstration of his power over them, they feared them less, and him more. They feared lest they had offended Christ by their unbelieving fears; and therefore studied now to give him honour. They had feared the power and wrath of the Creator in the storm, and that fear had torment and amazement in it; but now they feared the power and grace of the Redeemer in the calm; they feared the Lord and his goodness, and it had pleasure and satisfaction in it, and by it they gave glory to Christ, as Jonah's mariners, who, when the sea ceased from her raging, feared the Lord exceedingly, and offered a sacrifice unto the Lord, Jon 1:16. This sacrifice they offered to the honour of Christ; they said, What manner of man is this? Surely more than a man, for even the winds and the seas obey him.

We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance. 2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came, not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off. I. The outside of this triumph was very mean; he rode upon an ass's colt, which being an ass, looked contemptible, and made no figure; and, being but a colt, whereon never man sat, we may suppose, was rough and untrimmed, and not only so, but rude and ungovernable, and would disturb and disgrace the solemnity. This colt was borrowed too. Christ went upon the water in a borrowed boat, ate the passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. Let not Christians scorn to be beholden one to another, and, when need is, to go a borrowing, for our Master did not. He had no rich trappings; they threw their clothes upon the colt, and so he sat upon him, Mar 11:7. The persons that attended, were mean people; and all the show they could make, was, by spreading their garments in the way (Mar 11:8), as they used to do at the feast of tabernacles. All these were marks of his humiliation; even when he would be taken notice of, he would be taken notice of for his meanness; and they are instructions to us, not to mind high things, but to condescend to them of low estate. How ill doth it become Christians to take state, when Christ was so far from affecting it! II. The inside of this triumph was very great; not only as it was the fulfilling of the scripture (which is not taken notice of here, as it as in Matthew), but as there were several rays of Christ's glory shining forth in the midst of all this meanness. 1. Christ showed his knowledge of things distant, and his power over the wills of men, when he sent his disciples for the colt, Mar 11:1-3. By this it appears that he can do every thing, and no thought can be withholden from him. 2. He showed his dominion over the creatures in riding on a colt that was never backed. The subjection of the inferior part of the creation to man is spoken of with application to Christ (Psa 8:5, Psa 8:6, compared with Heb 2:8); for to him it is owing, and to his mediation, that we have any remaining benefit by the grant God made to man, of a sovereignty in this lower world, Gen 1:28. And perhaps Christ, in riding the ass's colt, would give a shadow of his power over the spirit of man, who is born as the wild ass's colt, Job 11:12. 3. The colt was brought from a place where two ways met (Mar 11:4), as if Christ would show that he came to direct those into the right way, who had two ways before them, and were in danger of taking the wrong. 4. Christ received the joyful hosannas of the people; that is, both the welcome they gave him and their good wishes to the prosperity of his kingdom, Mar 11:9. It was God that put it into the hearts of these people to cry Hosanna, who were not by art and management brought to it, as those were who afterward cried, Crucify, crucify. Christ reckons himself honoured by the faith and praises of the multitude, and it is God that brings people to do him this honour beyond their own intentions. (1.) They welcomed his person (Mar 11:9); Blessed is he that cometh, the ho erchomenos, he that should come, so often promised, so long expected; he comes in the name of the Lord, as God's Ambassador to the world; Blessed be he: let him have our applauses, and best affections; he is a blessed Saviour, and brings blessings to us, and blessed be he that sent him. Let him be blessed in the name of the Lord, and let all nations and ages call him Blessed, and think and speak highly and honourably of him. (2.) They wished well to his intent, Mar 11:10. They believed that, mean a figure as he made, he had a kingdom, which should shortly be set up in the world, that it was the kingdom of their father David (that father of his country), the kingdom promised to him and his seed for ever; a kingdom that came in the name of the Lord, supported by a divine authority. Blessed be this kingdom; let it take place, let it get ground, let it come in the power of it, and let all opposing rule, principality, and power, be put down; let it go on conquering, and to conquer. Hosanna to this kingdom; prosperity be to it; all happiness attend it. The proper signification of hosanna is that which we find, Rev 7:10. Salvation to our God, that sitteth on the throne, and to the Lamb; success to religion, both natural and revealed, Hosanna in the highest. Praises be to our God, who is in the highest heavens over all, God blessed for ever; or, Let him be praised by his angels, that are in the highest heavens, let our hosannas be an echo to theirs. Christ, thus attended, thus applauded, came into the city, and went directly to the temple. Here was no banquet of wine prepared for his entertainment, nor the least refreshment; but he immediately applied himself to his work, for that was his meat and drink. He went to the temple, that the scripture might be fulfilled; "The Lord whom ye seek, shall suddenly come to his temple, without sending any immediate notice before him; he shall surprise you with a day of visitation, for he shall be like a refiner's fire, and like fuller's soap," Mal 3:1-3. He came to the temple, and took a view of the present state of it, Mar 11:11. He looked round about upon all things, but as yet said nothing. He saw many disorders there, but kept silence, Psa 50:21. Though he intended to suppress them, he would not go about the doing of it all on a sudden, lest he should seem to have done it rashly; he let things be as they were for this night, intending the next morning to apply himself to the necessary reformation, and to take the day before him. We may be confident that God sees all the wickedness that is in the world, though he do not presently reckon for it, nor cast it out. Christ, having make his remarks upon what he saw in the temple, retired in the evening to a friend's house at Bethany, because there he would be more out of the noise of the town, and out of the way of being suspected, a designing to head a faction.

And great multitudes were gathered together unto him, so that he went into a ship--the article in the received text lacks authority and sat; and the whole multitude stood on the shore--How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.

This passage of story fell, in order of time, before the two miracles we had in the close of the foregoing chapter, and is the same with that which was more briefly related by Matthew and Mark, of Christ's calling Peter and Andrew to be fishers of men, Mat 4:18, and Mar 1:16. They had not related this miraculous draught of fishes at that time, having only in view the calling of his disciples; but Luke gives us that story as one of the many signs which Jesus did in the presence of his disciples, which had not been written in the foregoing books, Joh 20:30, Joh 20:31. Observe here, I. What vast crowds attended Christ's preaching: The people pressed upon him to hear the word of God (Luk 5:1), insomuch that no house would contain them, but he was forced to draw them out to the strand, that they might be reminded of the promise made to Abraham, that his seed should be as the sand upon the sea shore (Gen 22:17), and yet of them but a remnant shall be saved, Rom 9:27. The people flocked about him (so the word signifies); they showed respect to his preaching, though not without some rudeness to his person, which was very excusable, for they pressed upon him. Some would reckon this a discredit to him, to be thus cried up by the vulgar, when none of the rulers or of the Pharisees believed in him; but he reckoned it an honour to him, for their souls were as precious as the souls of the grandees, and it is his aim to bring not so much the mighty as the many sons to God. It was foretold concerning him that to him shall the gathering of the people be. Christ was a popular preacher; and though he was able, at twelve, to dispute with the doctors, yet he chose, at thirty, to preach to the capacity of the vulgar. See how the people relished good preaching, though under all external disadvantages: they pressed to hear the word of God; they could perceive it to be the word of God, by the divine power and evidence that went along with it, and therefore they coveted to hear it. II. What poor conveniences Christ had for preaching: He stood by the lake of Gennesareth (Luk 5:1), upon a level with the crowd, so that they could neither see him nor hear him; he was lost among them, and, every one striving to get near him, he was crowded, and in danger of being crowded into the water: what must he do? It does not appear that his hearers had any contrivance to give him advantage, but there were two ships, or fishing boats, brought ashore, one belonging to Simon and Andrew, the other to Zebedee and his sons, Luk 5:2. At first, Christ saw Peter and Andrew fishing at some distance (so Matthew tells us, Mat 4:18); but he waited till they came to land, and till the fishermen, that is, the servants, were gone out of them having washed their nets, and thrown them by for that time: so Christ entered into that ship that belonged to Simon, and begged of him that he would lend it him for a pulpit; and, though he might have commanded him, yet, for love's sake, he rather prayed him that he would thrust out a little from the land, which would be the worse for his being heard, but Christ would have it so, that he might the better be seen; and it is his being lifted up that draws men to him. Wisdom cries in the top of high places, Pro 8:2. It intimates that Christ had a strong voice (strong indeed, for he made the dead to hear it), and that he did not desire to favour himself. There he sat down, and taught the people the good knowledge of the Lord. III. What a particular acquaintance Christ, hereupon, fell into with these fishermen. They had had some conversation with him before, which began at John's baptism (Joh 1:40, Joh 1:41); they were with him at Cana of Galilee (Joh 2:2), and in Judea (Joh 4:3); but as yet they were not called to attend him constantly, and therefore here we have them at their calling, and now it was that they were called into a more intimate fellowship with Christ. 1. When Christ had done preaching, he ordered Peter to apply himself to the business of his calling again: Launch out into the deep, and let down your nets, Luk 5:4. It was not the sabbath day, and therefore, as soon as the lecture was over, he set them to work. Time spent on week-days in the public exercises of religion may be but little hindrance to us in time, and a great furtherance to us in temper of mind, in our worldly business. With what cheerfulness may we go about the duties of our calling when we have been in the mount with God, and from thence fetch a double blessing into our worldly employments, and thus have them sanctified to us by the word and prayer! It is our wisdom and duty so to manage our religious exercises as that they may befriend our worldly business, and so to manage our worldly business as that it may be no enemy to our religious exercises. 2. Peter having attended upon Christ in his preaching, Christ will accompany him in his fishing. He staid with Christ at the shore, and now Christ will launch out with him into the deep. Note, Those that will be constant followers of Christ shall have him a constant guide to them. 3. Christ ordered Peter and his ship's crew to cast their nets into the sea, which they did, in obedience to him, though they had been hard at it all night, and had caught nothing, Luk 5:4, Luk 5:5. We may observe here, (1.) How melancholy their business had now been: "Master, we have toiled all the night, when we should have been asleep in our beds, and have taken nothing, but have had our labour for our pains." One would have thought that this should have excused them from hearing the sermon; but such a love had they to the word of God that it was more refreshing and reviving to them, after a wearisome night, than the softest slumbers. But they mention it to Christ, when he bids them go a fishing again. Note, [1.] Some callings are much more toilsome than others are, and more perilous; yet Providence has so ordered it for the common good that there is no useful calling so discouraging but some or other have a genius for it. Those who follow their business, and get abundance by it with a great deal of ease, should think with compassion of those who cannot follow theirs but with a great fatigue, and hardly get a bare livelihood by it. When we have rested all night, let us not forget those who have toiled all night, as Jacob, when he kept Laban's sheep. [2.] Be the calling ever so laborious, it is good to see people diligent in it, and make the best of it; these fishermen, that were thus industrious, Christ singled out for his favourites. They were fit to be preferred as good soldiers of Jesus Christ who had thus learned to endure hardness. [3.] Even those who are most diligent in their business often meet with disappointments; they who toiled all night yet caught nothing; for the race is not always to the swift. God will have us to be diligent, purely in duty to his command and dependence upon his goodness, rather than with an assurance of worldly success. We must do our duty, and then leave the event to God. [4.] When we are tired with our worldly business, and crossed in our worldly affairs, we are welcome to come to Christ, and spread our case before him, who will take cognizance of it. (2.) How ready their obedience was to the command of Christ: Nevertheless, at thy word, I will let down the net. [1.] Though they had toiled all night, yet, if Christ bid them, they will renew their toil, for they know that they who wait on him shall renew their strength, as work is renewed upon their hands; for every fresh service they shall have a fresh supply of grace sufficient. [2.] Though they have taken nothing, yet, if Christ bid them let down for a draught, they will hope to take something. Note, We must not abruptly quit the callings wherein we are called because we have not the success in them we promised ourselves. The ministers of the gospel must continue to let down that net, though they have perhaps toiled long and caught nothing; and this is thank-worthy, to continue unwearied in our labours, though we see not the success of them. [3.] In this they have an eye to the word of Christ, and a dependence upon that: "At thy word, I will let down the net, because thou dost enjoin it, and thou dost encourage it." We are then likely to speed well when we follow the guidance of Christ's word. 4. The draught of fish they caught was so much beyond what was ever known that it amounted to a miracle (Luk 5:6): They enclosed a great multitude of fishes, so that their net broke, and yet, which is strange, they did not lose their draught. It was so great a draught that they had not hands sufficient to draw it up; but they were obliged to beckon to their partners, who were at a distance, out of call, to come and help them, Luk 5:7. But the greatest evidence of the vastness of the draught was that they filled both the ships with fish, to such a degree that they overloaded them, and they began to sink, so that the fish had like to have been lost again with their own weight. Thus many an overgrown estate, raised out of the water, returns to the place whence it came. Suppose these ships were but five or six tons a piece, what a vast quantity of fish must there be to load, nay to over-load, them both! Now by this vast draught of fishes, (1.) Christ intended to show his dominion in the seas as well as on the dry land, over its wealth as over its waves. Thus he would show that he was that Son of man under whose feet all things were put, and particularly the fish of the sea and whatsoever passeth through the paths of the sea, Psa 8:8. (2.) He intended hereby to confirm the doctrine he had just now preached out of Peter's ship. We may suppose that the people on shore, who heard the sermon, having a notion that the preacher was a prophet sent of God, carefully attended his motions afterward, and staid halting about there, to see what he would do next; and this miracle immediately following would be a confirmation to their faith, of his being at least a teacher come from God. (3.) He intended hereby to repay Peter for the loan of his boat; for Christ's gospel now, as his ark formerly in the house of Obed-edom, will be sure to make amends, rich amends, for its kind entertainment. None shall shut a door or kindle a fire in God's house for nought, Mal 1:10. Christ's recompences for services done to his name are abundant, they are superabundant. (4.) He intended hereby to give a specimen, to those who were to be his ambassadors to the world, of the success of their embassy, that though they might for a time, and in one particular place, toil and catch nothing, yet they should be instrumental to bring in many to Christ, and enclose many in the gospel net. 5. The impression which this miraculous draught of fishes made upon Peter was very remarkable. (1.) All concerned were astonished, and the more astonished for their being concerned. All the boat's crew were astonished at the draught of fishes which they had taken (Luk 5:9); they were all surprised; and the more they considered it, and all the circumstances of it, the more they were wonder-struck, I had almost said thunder-struck, at the thought of it, and so were also James and John, who were partners with Simon (Luk 5:10), and who, for aught that appears, were not so well acquainted with Christ, before this, as Peter and Andrew were. Now they were the more affected with it, [1.] Because they understood it better than others did. They that were well acquainted with this sea, and it is probable had plied upon it many years, had never seen such a draught of fishes fetched out of it, nor any thing like it, any thing near it; and therefore they could not be tempted to diminish it, as others might, by suggesting that it was accidental at this time, and what might as well have happened at any time. It greatly corroborates the evidence of Christ's miracles that those who were best acquainted with them most admired them. [2.] Because they were most interested in it, and benefited by it. Peter and his part-owners were gainers by this great draught of fishes; it was a rich booty for them and therefore it transported them, and their joy was a helper to their faith. Note, When Christ's works of wonder are to us, in particular, works of grace, then especially they command our faith in his doctrine. (2.) Peter, above all the rest, was astonished to such a degree that he fell down at Jesus's knees, as he sat in the stern of his boat, and said, as one in an ecstasy or transport, that knew not where he was or what he said, Depart from me, for I am a sinful man, O Lord, Luk 5:8. Not that he feared the weight of the fish would sink him because he was a sinful man, but that he thought himself unworthy of the favour of Christ's presence in his boat, and worthy that it should be to him a matter rather of terror than of comfort. This word of Peter's came from the same principle with theirs who, under the Old Testament, so often said that they did exceedingly fear and quake at the extraordinary display of the divine glory and majesty. It was the language of Peter's humility and self-denial, and had not the least tincture of the devils' dialect, What have we to do with thee, Jesus, thou Son of God? [1.] His acknowledgment was very just, and what it becomes us all to make: I am a sinful man, O Lord. Note, Even the best men are sinful men, and should be ready upon all occasions to own it, and especially to own it to Jesus Christ; for to whom else, but to him who came into the world to save sinners, should sinful men apply themselves? [2.] His inference from it was what might have been just, though really it was not so. If I be a sinful man, as indeed I am, I ought to say, "Come to me, O Lord, or let me come to thee, or I am undone, for ever undone." But, considering what reason sinful men have to tremble before the holy Lord God and to dread his wrath, Peter may well be excused, if, in a sense of his own sinfulness and vileness, he cried out on a sudden, Depart from me. Note, Those whom Christ designs to admit to the most intimate acquaintance with him he first makes sensible that they deserve to be set at the greatest distance from him. We must all own ourselves sinful men, and that therefore Jesus Christ might justly depart from us; but we must therefore fall down at his knees, to pray him that he would not depart; for woe unto us if he leave us, if the Saviour depart from the sinful man. 6. The occasion which Christ took from this to intimate to Peter (Luk 5:10), and soon after to James and John (Mat 4:21), his purpose to make them his apostles, and instruments of planting his religion in the world. He said unto Simon, who was in the greatest surprise of any of them at this prodigious draught of fishes, "Thou shalt both see and do greater things than these; fear not; let not this astonish thee; be not afraid that, after having done thee this honour, it is so great that I shall never do thee more; no, henceforth thou shalt catch men, by enclosing them in the gospel net, and that shall be a greater instance of the Redeemer's power, and his favour to thee, than this is; that shall be a more astonishing miracle, and infinitely more advantageous than this." When by Peter's preaching three thousand souls were, in one day, added to the church, then the type of this great draught of fishes was abundantly answered. Lastly, The fishermen's farewell to their calling, in order to their constant attendance on Christ (Luk 5:11): When they had brought their ships to land, instead of going to seek for a market for their fish, that they might make the best hand they could of this miracle, they forsook all and followed him, being more solicitous to serve the interests of Christ than to advance any secular interests of their own. It is observable that they left all to follow Christ, when their calling prospered in their hands more than ever it had done and they had had uncommon success in it. When riches increase, and we are therefore most in temptation to set our hearts upon them, then to quit them for the service of Christ, this is thank-worthy.

In these verses we have, I. The careful enquiry which the people made after Christ, Joh 6:23, Joh 6:24. They saw the disciples go to sea; they saw Christ retire to the mountain, probably with an intimation that he desired to be private for some time; but, their hearts being set upon making him a king, they way-laid his return, and the day following, the hot fit of their zeal still continuing, 1. They were much at a loss for him. He was gone, and they knew not what was become of him. They saw there was no boat there but that in which the disciples went off, Providence so ordering it for the confirming of the miracle of his walking on the sea, for there was no boat for him to go in. They observed also that Jesus did not go with his disciples, but that they went off alone, and left him among them on their side of the water. Note, Those that would find Christ must diligently observe all his motions, and learn to understand the tokens of his presence and absence, that they may steer accordingly. 2. They were very industrious in seeking him. They searched the places thereabouts, and when they saw that Jesus was not there, nor his disciples (neither he nor any one that could give tidings of him), they resolved to search elsewhere. Note, Those that would find Christ must accomplish a diligent search, must seek till they find, must go from sea to sea, to seek the word of God, rather than live without it; and those whom Christ has feasted with the bread of life should have their souls carried out in earnest desires towards him. Much would have more, in communion with Christ. Now, (1.) They resolved to go to Capernaum in quest of him. There were his head-quarters, where he usually resided. Thither his disciples were gone; and they knew he would not be long absent from them. Those that would find Christ must go forth by the footsteps of the flock. (2.) Providence favoured them with an opportunity of going thither by sea, which was the speediest way; for there came other boats from Tiberias, which lay further off upon the same shore, nigh, though not so nigh to the place where they did eat bread, in which they might soon make a trip to Capernaum, and probably the boats were bound for that port. Note, Those that in sincerity seek Christ, and seek opportunities of converse with him, are commonly owned and assisted by Providence in those pursuits. The evangelist, having occasion to mention their eating the multiplied bread, adds, After that the Lord had given thanks, Joh 6:11. So much were the disciples affected with their Master's giving thanks that they could never forget the impressions made upon them by it, but took a pleasure in remembering the gracious words that then proceeded out of his mouth. This was the grace and beauty of that meal, and made it remarkable; their hearts burned within them. 3. They laid hold of the opportunity that offered itself, and they also took shipping, and came to Capernaum, seeking for Jesus. They did not defer, in hopes to see him again on this side the water; but their convictions being strong, and their desires warm, they followed him presently. Good motions are often crushed, and come to nothing, for want of being prosecuted in time. They came to Capernaum, and, for aught that appears, these unsound hypocritical followers of Christ had a calm and pleasant passage, while his sincere disciples had a rough and stormy one. It is not strange if it fare worst with the best men in this evil world. They came, seeking Jesus. Note, Those that would find Christ, and find comfort in him, must be willing to take pains, and, as here, to compass sea and land to seek and serve him who came from heaven to earth to seek and save us. II. The success of this enquiry: They found him on the other side of the sea, Joh 6:25. Note, Christ will be found of those that seek him, first or last; and it is worth while to cross a sea, nay, to go from sea to sea, and from the river to the ends of the earth, to seek Christ, if we may but find him at last. These people appeared afterwards to be unsound, and not actuated by any good principle, and yet were thus zealous. Note, Hypocrites may be very forward in their attendance on God's ordinances. If men have no more to show for their love to Christ than their running after sermons and prayers, and their pangs of affection to good preaching, they have reason to suspect themselves no better than this eager crowd. But though these people were no better principled, and Christ knew it, yet he was willing to be found of them, and admitted them into fellowship with him. If we could know the hearts of hypocrites, yet, while their profession is plausible, we must not exclude them from our communion, much less when we do not know their hearts. III. The question they put to him when they found him: Rabbi, when camest thou hither? It should seem by Joh 6:59 that they found him in the synagogue. They knew this was the likeliest place to seek Christ in, for it was his custom to attend public assemblies for religious worship, Luk 4:16. Note, Christ must be sought, and will be found, in the congregations of his people and in the administration of his ordinances; public worship is what Christ chooses to own and grace with his presence and the manifestations of himself. There they found him, and all they had to say to him was, Rabbi, when camest thou hither? They saw he would not be made a king, and therefore say no more of this, but call him Rabbi, their teacher. Their enquiry refers not only to the time, but to the manner, of his conveying himself thither; not only When, but, "How, camest thou thither?" for there was no boat for him to come in. They were curious in asking concerning Christ's motions, but not solicitous to observe their own. IV. The answer Christ gave them, not direct to their question (what was it to them when and how he came thither?) but such an answer as their case required. 1. He discovers the corrupt principle they acted from in following him (Joh 6:26): "Verily, verily, I say unto you, I that search the heart, and know what is in man, I the Amen, the faithful witness, Rev 3:14, Rev 3:15. You seek me; that is well, but it is not from a good principle." Christ knows not only what we do, but why we do it. These followed Christ, (1.) Not for his doctrine's sake: Not because you saw the miracles. The miracles were the great confirmation of his doctrine; Nicodemus sought for him for the sake of them (Joh 3:2), and argued from the power of his works to the truth of his word; but these were so stupid and mindless that they never considered this. But, (2.) It was for their own bellies' sake: Because you did eat of the loaves, and were filled; not because he taught them, but because he fed them. He had given them, [1.] A full meal's meat: They did eat, and were filled; and some of them perhaps were so poor that they had not known of a long time before now what it was to have enough, to eat and leave. [2.] A dainty meal's meat; it is probable that, as the miraculous wine was the best wine, so was the miraculous food more than usually pleasant. [3.] A cheap meal's meat, that cost them nothing; no reckoning was brought in. Note, Many follow Christ for loaves, and not for love. Thus those do who aim at secular advantage in their profession of religion, and follow it because by this craft they get their preferments. Quantis profuit nobis haec fabula de Christo - This fable respecting Christ, what a gainful concern we have made of it! said one of the popes. These people complimented Christ with Rabbi, and showed him great respect, yet he told them thus faithfully of their hypocrisy; his ministers must hence learn not to flatter those that flatter them, nor to be bribed by fair words to cry peace to all that cry rabbi to them, but to give faithful reproofs where there is cause for them. 2. He directs them to better principles (Joh 6:27): Labour for that meat which endures to everlasting life. With the woman of Samaria he had discoursed of spiritual things under the similitude of water; here he speaks of them under the similitude of meat, taking occasion from the loaves they had eaten. His design is, (1.) To moderate our worldly pursuits: Labour not for the meat that perishes. This does not forbid honest labour for food convenient, Th2 3:12. But we must not make the things of this world our chief care and concern. Note, [1.] The things of the world are meat that perishes. Worldly wealth, honour, and pleasure, are meat; they feed the fancy (and many times this is all) and fill the belly. These are things which mean hunger after as meat, and glut themselves with, and which a carnal heart, as long as they last, may make a shift to live upon; but they perish, are of a perishing nature, wither of themselves, and are exposed to a thousand accidents; those that have the largest share of them are not sure to have them while they live, but are sure to leave them and lose them when they die. [2.] It is therefore folly for us inordinately to labour after them. First, We must not labour in religion, nor work the works thereof, for this perishing meat, with an eye to this; we must not make our religion subservient to a worldly interest, nor aim at secular advantages in sacred exercises. Secondly, We must not at all labour for this meat; that is, we must not make these perishing things our chief good, nor make our care and pains about them our chief business; not seek those things first and most, Pro 23:4, Pro 23:5. (2.) To quicken and excite our gracious pursuits: "Bestow your pains to better purpose, and labour for that meat which belongs to the soul," of which he shows, [1.] That it is unspeakably desirable: It is meat which endures to everlasting life; it is a happiness which will last as long as we must, which not only itself endures eternally, but will nourish us up to everlasting life. The blessings of the new covenant are our preparative for eternal life, our preservative to it, and the pledge and earnest of it. [2.] It is undoubtedly attainable. Shall all the treasures of the world be ransacked, and all the fruits of the earth gathered together, to furnish us with provisions that will last to eternity? No, The sea saith, It is not in me, among all the treasures hidden in the sand. It cannot be gotten for gold; but it is that which the Son of man shall give; hēn dōsei, either which meat, or which life, the Son of man shall give. Observe here, First, Who gives this meat: the Son of man, the great householder and master of the stores, who is entrusted with the administration of the kingdom of God among men, and the dispensation of the gifts, graces, and comforts of that kingdom, and has power to give eternal life, with all the means of it and preparatives for it. We are told to labour for it, as if it were to be got by our own industry, and sold upon that valuable consideration, as the heathen said, Dii laboribus omnia vendunt - The gods sell all advantages to the industrious. But when we have laboured ever so much for it, we have not merited it as our hire, but the Son of man gives it. And what more free than gift? It is an encouragement that he who has the giving of it is the Son of man, for then we may hope the sons of men that seek it, and labour for it, shall not fail to have it. Secondly, What authority he has to give it; for him has God the Father sealed, touton gar ho Patēr esphragisen̂ ho Theos - for him the Father has sealed (proved and evidenced) to be God; so some read it; he has declared him to be the Son of God with power. He has sealed him, that is, has given him full authority to deal between God and man, as God's ambassador to man and man's intercessor with God, and has proved his commission by miracles. Having given him authority, he has given us assurance of it; having entrusted him with unlimited powers, he has satisfied us with undoubted proofs of them; so that as he might go on with confidence in his undertaking for us, so may we in our resignations to him. God the Father scaled him with the Spirit that rested on him, by the voice from heaven, by the testimony he bore to him in signs and wonders. Divine revelation is perfected in him, in him the vision and prophecy is sealed up (Dan 9:24), to him all believers seal that he is true (Joh 3:33), and in him they are all sealed, Co2 1:22.