Resultados para: "CHEATING"

<p>We have here,
I. Jacob&#039;s thoughts of home. He faithfully served his time out with Laban, even his second apprenticeship, though he was an old man, had a large family to provide for, and it was high time for him to set up for himself. Though Laban&#039;s service was hard, and he had cheated him in the first bargain he had made, yet Jacob honestly performs his engagements. Note, A good man, though he swear to his own hurt, will not change. And though others have deceived us this will not justify us in deceiving them. Our rule is to do as we would be done by, not as we are done by. Jacob&#039;s term having expired, he begs leave to be gone, Gen 30:25. Observe, 1. He retained his affection for the land of Canaan, not only because it was the land of his nativity, and his father and mother were there, whom he longed to see, but because it was the land of promise; and, in token of his dependence upon the promise of it, though he sojourn in Haran he can by no means think of settling there. Thus should we be affected towards our heavenly country, looking upon ourselves as strangers here, viewing the heavenly country as our home, and longing to be there, as soon as the days of our service upon earth are numbered and finished. We must not think of taking root here, for this is not our place and country, Heb 13:14. 2. He was desirous to go to Canaan, though he had a great family to take with him, and no provision yet made for them. He had got wives and children with Laban, but nothing else; yet he does not solicit Laban to give him either a portion with his wives or the maintenance of some of his children. No, all his request is, Give me my wives and my children, and send me away, Gen 30:25, Gen 30:26. Note, Those that trust in God, in his providence and promise, though they have great families and small incomes, can cheerfully hope that he who sends mouths will send meat. He who feeds the brood of the ravens will not starve the seed of the righteous.
II. Laban&#039;s desire of his stay, Gen 30:27. In love to himself, not to Jacob or to his wives or children, Laban endeavours to persuade him to continue his chief shepherd, entreating him, by the regard he bore him, not to leave him: If I have found favour in thy eyes, tarry. Note, Churlish selfish men know how to give good words when it is to serve their own ends. Laban found that his stock had wonderfully increased with Jacob&#039;s good management, and he owns it, with very good expressions of respect both to God and Jacob: I have learned by experience that the Lord has blessed me for thy sake. Observe, 1. Laban&#039;s learning: I have learned by experience. Note, There is many a profitable good lesson to be learned by experience. We are very unapt scholars if we have not learned by experience the evil of sin, the treachery of our own hearts, the vanity of the world, the goodness of God, the gains of godliness, and the like. 2. Laban&#039;s lesson. He owns, (1.) That his prosperity was owing to God&#039;s blessing: The Lord has blessed me. Note, worldly men, who choose their portion in this life, are often blessed with an abundance of this world&#039;s goods. Common blessings are given plentifully to many that have no title to covenant-blessings. (3.) That Jacob&#039;s piety had brought that blessing upon him: The Lord has blessed me, not for my own sake (let not such a man as Laban, that lives without God in the world, think that he shall receive any thing of the Lord, Jam 1:7), but for thy sake. Note, [1.] Good men are blessings to the places where they live, even where they live meanly and obscurely, as Jacob in the field, and Joseph in the prison, Gen 39:23. [2.] God often blesses bad men with outward mercies for the sake of their godly relations, though it is seldom that they have either the wit to see it or the grace to own it, as Laban did here.
III. The new bargain they came upon. Laban&#039;s craft and covetousness took advantage of Jacob&#039;s plainness, honesty, and good-nature; and, perceiving that Jacob began to be won upon by his fair speeches, instead of making him a generous offer and bidding high, as he ought to have done, all things considered, he puts it upon him to make his demands (Gen 30:28): Appoint me thy wages, knowing he would be very modest in them, and would ask less than he could for shame offer. Jacob accordingly makes a proposal to him, in which,
1. He shows what reason he had to insist upon so much, considering, (1.) That Laban was bound in gratitude to do well for him, because he had served him not only faithfully, but very successfully, Gen 30:30. Yet here observe how he speaks, like himself, very modestly. Laban had said, The Lord has blessed me for thy sake; Jacob will not say so, but, The Lord has blessed thee since my coming. Note, Humble saints take more pleasure in doing good than in hearing of it again. (2.) That he himself was bound in duty to take care of his own family: Now, when shall I provide for my own house also? Note, Faith and charity, though they are excellent things, must not take us off from making necessary provisions for our own support, and the support of our families. We must, like Jacob, trust in the Lord and do good, and yet we must, like him, provide for our own houses also; he that does not the latter is worse than an infidel, Ti1 5:8.
2. He is willing to refer himself to the providence of God, which, he knew, extends itself to the smallest things, even the colour of the cattle; and he will be content to have for his wages the sheep and goats of such and such a colour, speckled, spotted, and brown, which should hereafter be brought forth, Gen 30:32, Gen 30:33. This, he thinks, will be a most effectual way both to prevent Laban&#039;s cheating him and to secure himself from being suspected of cheating Laban. Some think he chose this colour because in Canaan it was generally most desired and delighted in; their shepherds in Canaan are called Nekohim (Amo 1:1), the word here used for speckled; and Laban was willing to consent to this bargain because he thought if the few he has that were now speckled and spotted were separated from the rest, which by agreement was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixed colours, and so he should have Jacob&#039;s service for nothing, or next to nothing. According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban&#039;s sons, and sent three days&#039; journey off; so great was Laban&#039;s jealously lest any of them should mix with the rest of the flock, to the advantage of Jacob. And now a fine bargain Jacob has made for himself! Is this his providing for his own house, to put it upon such an uncertainty? If these cattle bring forth, as usually cattle do, young ones of the same colour with themselves, he must still serve for nothing, and be a drudge and a beggar all the days of his life; but he knows whom he has trusted, and the event showed, (1.) That he took the best way that could be taken with Laban, who otherwise would certainly have been too hard for him. And, (2.) That it was not in vain to rely upon the divine providence, which owns and blesses honest humble diligence. Those that find men whom they deal with unjust and unkind shall not find God so, but, some way or other, he will recompense the injured, and be a good pay-master to those that commit their cause to him.</p>

<p>Here is, I. The insolence of Dathan and Abiram, and their treasonable remonstrance. Moses had heard what Korah had to say, and had answered it; now he summons Dathan and Abiram to bring in their complaints (Num 16:12); but they would not obey his summons, either because they could not for shame say that to his face which they were resolved to say, and then it is an instance of some remains of modesty in them; or, rather, because they would not so far own his authority, and then it is an instance of the highest degree of impudence. They spoke the language of Pharaoh himself, who set Moses at defiance, but they forgot how dearly he paid for it. Had not their heads been wretchedly heated, and their hearts hardened, they might have considered that, if they regarded not these messengers, Moses could soon in God&#039;s name send messengers of death for them. But thus the God of this world blinds the minds of those that believe not. But by the same messengers they send their articles of impeachment against Moses; and the charge runs very high. 1. They charge him with having done them a great deal of wrong in bringing them out of Egypt, invidiously calling that a land flowing with milk and honey, Num 16:13. Onions, and garlick, and fish, they had indeed plenty of in Egypt, but it never pretended to milk and honey; only they would thus banter the promise of Canaan. Ungrateful wretches, to represent that as an injury to them which was really the greatest favour that ever was bestowed upon any people! 2. They charge him with a design upon their lives, that he intended to kill them in the wilderness, though they were so well provided for. And, if they were sentenced to die in the wilderness, they must thank themselves. Moses would have healed them, and they would not be healed. 3. They charge him with a design upon their liberties, that he meant to enslave them, by making himself a prince over them. A prince over them! Was he not a tender father to them? nay, their devoted servant for the Lord&#039;s sake? Had they not their properties secured, their order preserved, and justice impartially administered? Did they not live in ease and honour? And yet they complain as if Moses&#039;s yoke were heavier than Pharaoh&#039;s. And did Moses make himself a prince? Far from it. How gladly would he have declined the office at first! How gladly would he have resigned it many a time since! And yet he is thus put under the blackest characters of a tyrant and a usurper. 4. They charge him with cheating them, raising their expectations of a good land, and then defeating them (Num 16:14): Thou hast not brought us, as thou promisedst us, into a land that floweth with milk and honey; and pray whose fault was that? He had brought them to the borders of it, and was just ready, under God, to put them in possession of it; but they thrust it away from them, and shut the door against themselves; so that it was purely their own fault that they were not now in Canaan, and yet Moses must bear the blame. Thus when the foolishness of man perverteth his way his heart fretteth against the Lord, Pro 19:3. 5. They charge him in the general with unfair dealing, that he put out the eyes of these men, and then meant to lead them blindfold as he pleased. The design of all he did for them was to open their eyes, and yet they insinuate that he intended to put out their eyes, that they might not see themselves imposed upon. Note, The wisest and best cannot please every body, nor gain the good word of all. Those often fall under the heaviest censures who have merited the highest applause. Many a good work Moses had shown them from the Father, and for which of these do they reproach him?
II. Moses&#039;s just resentment of their insolence, Num 16:15. Moses, though the meekest man, yet, finding God reproached in him, was very wroth; he could not bear to see a people ruining themselves for whose salvation he had done so much. In this discomposure,
1. He appeals to God concerning his own integrity; whereas they basely reflected upon him as ambitious, covetous, and oppressive, in making himself a prince over them, God was his witness, (1.) That he never got any thing by them: I have not taken one ass from them, not only not by way of bribery and extortion, but not by way of recompence or gratuity for all the good offices he had done them; he never took the pay of a general, or the salary of a judge, much less the tribute of a prince. He got more in his estate when he kept Jethro&#039;s flock than when he came to be king in Jeshurun. (2.) That they never lost any thing by him: Neither have I hurt any one of them, no, not the least, no, not the worst, no, not those that had been most peevish and provoking to him: he never abused his power to the support of wrong. Note, Those that have never blemished themselves need not fear being slurred by others: when men condemn us we may be easy, if our own hearts condemn us not.
2. He begs of God to plead his cause, and clear him, by showing his displeasure at the incense which Korah and his company were to offer, with whom Dathan and Abiram were in confederacy. Lord, says he, Respect not thou their offering. Herein he seems to refer to the history of Cain, lately written by his own hand, of whom it is said that to him and his offering God had not respect, Gen 4:5. These that followed the gainsaying of Korah walked in the way of Cain (these are put together, Jde 1:11), and therefore he prays that they might be frowned upon as Cain was, and put to the same confusion.
III. Issue joined between Moses and his accusers. 1. Moses challenges them to appear with Aaron next morning, at the time of offering up the morning incense, and refer the matter to God&#039;s judgment, Num 16:16, Num 16:17. Since he could not convince them by his calm and affectionate reasoning, he is ready to enter into bonds to stand God&#039;s award, not doubting but that God would appear, to decide the controversy. This reference he had agreed to before (Num 16:6, Num 16:7), and here adds only one clause, which bespeaks his great condescension to the plaintiffs, that Aaron, against whose advancement they excepted, though now advanced by the divine institution to the honour of burning incense within the tabernacle, yet, upon this trial, should put himself into the place of a probationer, and stand upon the level with Korah, at the door of the tabernacle; nay, and Moses himself would stand with them, so that the complainant shall have all the fair dealing he can desire; and thus every mouth shall be stopped. 2. Korah accepts the challenge, and makes his appearance with Moses and Aaron at the door of the tabernacle, to make good his pretensions, Num 16:18, Num 16:19. If he had not had a very great stock of impudence, he could not have carried on the matter thus far. Had not he lately seen Nadab and Abihu, the consecrated priests, struck dead for daring to offer incense with unhallowed fire? and could he and his accomplices expect to fare any better in offering incense with unhallowed hands? Yet, to confront Moses and Aaron, in the height of his pride he thus bids defiance to Heaven, and pretends to demand the divine acceptance without a divine warrant; thus wretchedly is the heart hardened through the deceitfulness of sin. They took every man his censer. Perhaps these were some of the censers which these heads of families had made use of at their family-altars, before this part of religious service was confined to the priesthood and the altar in the tabernacle (and they would bring them into use and reputation again); or they might be common chafing-dishes, which were for their ordinary use. Now to attend the solemn trial, and to be witness of the issue, one would have thought Moses should have gathered the congregation against the rebels, but it seems Korah gathered them against Moses (Num 16:19), which intimates that a great part of the congregation sided with Korah, were at his beck, and wished him success, and that Korah&#039;s hopes were very high of carrying the point against Aaron; for, had he suspected the event, he would not have coveted to make the trial thus public: but little did he think that he was now calling the congregation together to be the witnesses of his own confusion! Note, Proud and ambitious men, while they are projecting their own advancement, often prove to have been hurrying on their own shameful fall.
IV. The judgment set, and the Judge taking the tribunal, and threatening to give sentence against the whole congregation. 1. The glory of the Lord appeared, Num 16:19. The same glory that appeared to instal Aaron in his office at first (Lev 9:23) now appeared to confirm him in it, and to confound those that oppose him, and set up themselves in competition with him. The shechinah, or divine Majesty, the glory of the eternal Word, which ordinarily dwelt between the cherubim within the veil, now was publicly seen over the door of the tabernacle, to the terror of the whole congregation; for, though they saw no manner of similitude, yet probably the appearances of the light and fire were such as plainly showed God to be angry with them; as when he appeared, Num 14:10. Nothing is more terrible to those who are conscious of guilt than the appearances of divine glory; for such a glorious Being must needs be a formidable enemy. 2. God threatened to consume them all in a moment, and, in order to that, bade Moses and Aaron stand from among them, Num 16:21. God thus showed what their sin deserved, and how very provoking it was to him. See what a dangerous thing it is to have fellowship with sinners, and in the least to partake with them. Many of the congregation, it is likely, came only for company, following the crowd, or for curiosity, to see the issue, yet not coming, as they ought to have done, to bear their testimony against the rebels, and openly to declare for God and Moses, they had like to have been all consumed in a moment. If we follow the herd into which the devil has entered, it is at our peril.
V. The humble intercession of Moses and Aaron for the congregation, Num 16:22. 1. Their posture was importuning: they fell on their faces, prostrating themselves before God, as supplicants in good earnest, that they might prevail for sparing mercy. Though the people had treacherously deserted them, and struck in with those that were in arms against them, yet they approved themselves faithful to the trusts reposed in them, as shepherds of Israel, who were to stand in the breach when they saw the flock in danger. Note, If others fail in their duty to us, this does not discharge us from our duty to them, nor take off the obligations we lie under to seek their welfare. 2. Their prayer was a pleading prayer, and it proved a prevailing one. Now God would have destroyed them if Moses had not turned away his wrath (Psa 106:23); yet far be it from us to imagine that Moses was more considerate or more compassionate than God in such a case as this: but God saw fit to show his just displeasure against the sin of sinners by the sentence, and at the same time to show his gracious condescension to the prayers of the saints, by the revocation of the sentence at the intercession of Moses. Observe in the prayer, (1.) The title they give to God: The God of the spirits of all flesh. See what man is; he is a spirit in flesh, a soul embodied, a creature wonderfully compounded of heaven and earth. See what God is; he is the God of the spirits of all mankind. He forms the spirit, Zac 12:1. He fathers it, Heb 12:9. He has an ability to fashion it (Psa 33:15), and authority to dispose of it, for he has said, All souls are mine, Eze 18:4. They insinuate hereby that though, as the God of the spirits of all flesh, he might in sovereignty consume this congregation in a moment, yet it was to be hoped that he would in mercy spare them, not only because they were the work of his own hands, and he had a propriety in them, but because, being the God of spirits, he knew their frame, and could distinguish between the leaders and the led, between those who sinned maliciously and those who were drawn in by their wiles, and would make a difference accordingly in his judgments. (2.) The argument they insist on; it is much the same with that which Abraham urged in his intercession for Sodom (Gen 18:23): Wilt thou destroy the righteous with the wicked? Such is the plea here: Shall one man sin and wilt thou be wroth with all the congregation? Not but that it was the sin of them all to join in this matter, but the great transgression was his that first hatched the treason. Note, Whatever God may do in sovereignty and strict justice, we have reason to hope that he will not destroy a congregation for the sin of one, but that, righteousness and peace having kissed each other in the undertaking of the Redeemer, mercy shall rejoice against judgment. Moses knew that all the congregation must perish in the wilderness by degrees, yet he is thus earnest in prayer that they might not be consumed at once, and would reckon it a favour to obtain a reprieve. Lord, let it alone this year.</p>

<p>Here is, I. The observation which the spies made upon the city of Laish, and the posture of its inhabitants, Jdg 18:7. Never was place so ill governed and so ill guarded, which would make it a very easy prey to the invader.
1. It was ill governed, for every man might be as bad as he would, and there was no magistrate, no heir of restraint (as the word is), that might so much as put them to shame in any thing, much less put them to death, so that by the most impudent immoralities they provoked God&#039;s wrath, and by all manner of mutual mischiefs weakened and consumed one another. See here, (1.) What the office of magistrates is. They are to be heirs of restraint, that is, to preserve a constant entail of power, as heirs to an inheritance, in the places where they are, for the restraining of that which is evil. They are possessors of restraint, entrusted with their authority for this end, that they may check and suppress every thing that is vicious and be a terror to evil doers. It is only God&#039;s grace that can renew men&#039;s depraved minds and turn their hearts; but the magistrate&#039;s power may restrain their bad practices and tie their hands, so that the wickedness of the wicked may not be either so injurious or so infectious as otherwise it would be. Though the sword of justice cannot cut up the root of bitterness, it may cut off its branches and hinder its growth and spreading, that vice may not go without a check, for then it becomes daring and dangerous, and the community shares in the guilt. (2.) See what method must be used for the restraint of wickedness. Sinners must be put to shame, that those who will not be restrained by the shamefulness of the sin before God and their own consciences may be restrained by the shamefulness of the punishment before men. All ways must be tried to dash sin out of countenance and cover it with contempt, to make people ashamed of their idleness, drunkenness, cheating, lying, and other sins, by making reputation always appear on virtue&#039;s side. (3.) See how miserable, and how near to ruin, those places are that either have no magistrates or none that bear the sword to any purpose; the wicked then walk on every side, Psa 12:8. And how happy we are in good laws and a good government.
2. It was ill guarded. The people of Laish were careless, quiet, and secure, their gates left open, their walls out of repair, because under no apprehension of danger in any way, though their wickedness was so great that they had reason to fear divine vengeance every day. It was a sign that the Israelites, through their sloth and cowardice, were not now such a terror to the Canaanites as they were when they first came among them, else the city of Laish, which probably knew itself to be assigned to them, would not have been so very secure. Though they were an open and inland town, they lived secure, like the Zidonians (who were surrounded with the sea and were well fortified both by art and nature), but were far from the Zidonians, who therefore could not come in to their assistance, nor help to defend them from the danger which, by debauching their manners, they had helped to bring them into. And, lastly, they had no business with any man, which bespeaks either the idleness they affected (they followed no trade, and so grew lazy and luxurious, and utterly unable to defend themselves) or the independency they affected: they scorned to be either in subjection to or alliance with any of their neighbours, and so they had none to protect them nor bring in any aid to them. They cared for nobody and therefore nobody cared for them. Such as these were the men of Laish.
II. The encouragement which they consequently gave to their countrymen that sent them to prosecute their design upon this city, Jdg 18:8-10. Probably the Danites had formed notions of the insuperable difficulties of the enterprise, thought it impossible ever to make themselves masters of Laish, and therefore had kept themselves so long out of the possession of it, perhaps suggesting likewise to one another, in their unbelief, that it was not a country worth going so far and running such a risk for, which jealousies the spies (and they were not, in this, evil spies) had an eye to in their report. 1. They represent the place as desirable: &quot;If you will trust our judgments, we have seen the land, and we are agreed in our verdict upon the view, that, behold, it is very good (Jdg 18:9), better than this mountainous country into which we are here crowded by the Philistines. You need not doubt of living comfortably in it, for it is a place where there is no want of any thing,&quot; Jdg 18:10. See what a good land Canaan was, that this city which lay furthest of all northward, in the utmost corner of the country, stood on such a fruitful spot. 2. They represent it as attainable. They do not at all question but, with God&#039;s blessing, they may soon get possession of it; for the people are secure, Jdg 18:10. And the more secure always the less safe. &quot;God has given it into your hands, and you may have it for the taking.&quot; They stir them up to the undertaking: &quot;Arise, that we may go up against them, let us go about it speedily and resolutely.&quot; They expostulate with them for their delays, and chide them out of their sluggishness: Are you still? Be not slothful to go. Men need to be thus stirred up to mind even their interest. Heaven is a very good land, where there is no want of any thing; our God has, by the promise, given it into our hands; let us not then be slothful in making it sure, and laying hold on eternal life, but strive to enter.
III. The Danites&#039; expedition against Laish. This particular family of them, to whose lot that city fell, now at length make towards it, Jdg 18:11-13. The military men were but 600 in all, not a hundredth part of that tribe, for when they entered Canaan the Danites were above 64,000, Num 26:43. It was strange that none of their brethren of their own tribe, much less of any other, came in to their assistance; but it was long after Israel came to Canaan before there appeared among them any thing of a public spirit, or concern for a common interest, which was the reason why they seldom united in a common head, and this kept them low and inconsiderable. It appears (by Jdg 18:21) that these 600 were the whole number that went to settle there, for they had their families and effects with them, their little ones and cattle, so confident were they of success. The other tribes gave them a free passage through their country. Their first day&#039;s march brought them to Kirjath-jearim (Jdg 18:12), and such rare things had military encampments now become in Israel that the place where they rested that night was thence called Mahaneh-dan, the camp of Dan, and probably the place whence they began their march between Zorah and Eshtaol was called by the same name, and is meant, Jdg 13:25. The second day&#039;s march brought them to Mount Ephraim, near Micah&#039;s house (Jdg 18:13), and there we must pause awhile.</p>

<p>Here we have David&#039;s exhortation to others to trust in God and wait upon him, as he had done. Those that have found the comfort of the ways of God themselves will invite others into those ways; there is enough in God for all the saints to draw from, and we shall have never the less for others sharing with us.
I. He counsels all to wait upon God, as he did, Psa 62:8. Observe,
1. To whom he gives this good counsel: You people (that is, all people); all shall be welcome to trust in God, for he is the confidence of all the ends of the earth, Psa 65:5. You people of the house of Israel (so the Chaldee); they are especially engaged and invited to trust in God, for he is the God of Israel; and should not a people seek unto their God?
2. What the good counsel is which he gives. (1.) To confide in God: &quot;Trust in him; deal with him, and be willing to deal upon trust; depend upon him to perform all things for you, upon his wisdom and goodness, his power and promise, his providence and grace. Do this at all times.&quot; We must have an habitual confidence in God always, must live a life of dependence upon him, must so trust in him at all times as not at any time to put that confidence in ourselves, or in any creature, which is to be put in him only; and we must have an actual confidence in God upon all occasions, trust in him upon every emergency, to guide us when we are in doubt, to protect us when we are in danger, to supply us when we are in want, to strengthen us for every good word and work. (2.) To converse with God: Pour out your heart before him. The expression seems to allude to the pouring out of the drink-offerings before the Lord. When we make a penitent confession of sin our hearts are therein poured out before God, Sa1 7:6. But here it is meant of prayer, which, if it be as it should be, is the pouring out of the heart before God. We must lay our grievances before him, offer up our desires to him with all humble freedom, and then entirely refer ourselves to his disposal, patiently submitting our wills to his: this is pouring out our hearts.
3. What encouragement he gives us to take this good counsel: God is a refuge for us, not only my refuge (Psa 62:7), but a refuge for us all, even as many as will flee to him and take shelter in him.
II. He cautions us to take heed of misplacing our confidence, in which, as much as in any thing, the heart is deceitful, Jer 17:5-9. Those that trust in God truly (Psa 62:1) will trust in him only, Psa 62:5. 1. Let us not trust in the men of this world, for they are broken reeds (Psa 62:9): Surely men of low degree are vanity, utterly unable to help us, and men of high degree are a lie, that will deceive us if we trust to them. Men of low degree, one would think, might be relied on for their multitude and number, their bodily strength and service, and men of high degree for their wisdom, power, and influence; but neither the one nor the other are to be depended on. Of the two, men of high degree are mentioned as the more deceiving; for they are a lie, which denotes not only vanity, but iniquity. We are not so apt to depend upon men of low degree as upon the king and the captain of the host, who, by the figure they make, tempt us to trust in them, and so, when they fail us, prove a lie. But lay them in the balance, the balance of the scripture, or rather make trial of them, see how they will prove, whether they will answer your expectations from them or no, and you will write Tekel upon them; they are alike lighter than vanity; there is no depending upon their wisdom to advise us, their power to act for us, their good-will to us, no, nor upon their promises, in comparison with God, nor otherwise than in subordination to him. 2. Let us not trust in the wealth of this world, let not that be made our strong city (Psa 62:10): Trust not in oppression; that is, in riches got by fraud and violence, because where there is a great deal it is commonly got by indirect scraping or saving (our Saviour calls it the mammon of unrighteousness, Luk 16:9), or in the arts of getting riches. &quot;Think not, either because you have got abundance or are in the way of getting, that therefore you are safe enough; for this is becoming vain in robbery, that is, cheating yourselves while you think to cheat others.&quot; He that trusted in the abundance of his riches strengthened himself in his wickedness (Psa 52:7); but at his end he will be a fool, Jer 17:11. Let none be so stupid as to think of supporting themselves in their sin, much less of supporting themselves in this sin. Nay, because it is hard to have riches and not to trust in them, if they increase, though by lawful and honest means, we must take heed lest we let out our affections inordinately towards them: &quot;Set not your heart upon them; be not eager for them, do not take a complacency in them as the rest of your souls, nor put a confidence in them as your portion; be not over-solicitous about them; do not value yourselves and others by them; make not the wealth of the world your chief good and highest end: in short, do not make an idol of it.&quot; This we are most in danger of doing when riches increase. When the grounds of the rich man brought forth plentifully, then he said to his soul, Take thy ease in these things, Luk 12:19. It is a smiling world that is most likely to draw the heart away from God, on whom only it should be set.
III. He gives a very good reason why we should make God our confidence, because he is a God of infinite power, mercy, and righteousness, Psa 62:11, Psa 62:12. This he himself was well assured of and would have us be assured of it: God has spoken once; twice have I heard this; that is, 1. &quot;God has spoken it, and I have heard it, once, yea, twice. He has spoken it, and I have heard it by the light of reason, which easily infers it from the nature of the infinitely perfect Being and from his works both of creation and providence. He has spoken it, and I have heard once, yea, twice (that is, many a time), by the events that have concerned me in particular. He has spoken it and I have heard it by the light of revelation, by dreams and visions (Job 4:15), by the glorious manifestation of himself upon Mount Sinai&quot; (to which, some think, it does especially refer), &quot;and by the written word.&quot; God has often told us what a great and good God he is, and we ought as often to take notice of what he has told us. Or, 2. &quot;Though God spoke it but once, I heard it twice, heard it diligently, not only with my outward ears, but with my soul and mind.&quot; To some God speaks twice and they will not hear once; but to others he speaks but once, and they hear twice. Compare Job 33:14. Now what is it which is thus spoken and thus heard? (1.) That the God with whom we have to do is infinite in power. Power belongs to God; he is almighty, and can do every thing; with him nothing is impossible. All the powers of all the creatures are derived form him, depend upon him, and are used by him as he pleases. His is the power, and to him we must ascribe it. This is a good reason why we should trust in him at all times and live in a constant dependence upon him; for he is able to do all that for us which we trust in him for. (2.) That he is a God of infinite goodness. Here the psalmist turns his speech to God himself, as being desirous to give him the glory of his goodness, which is his glory: Also unto thee, O Lord! belongeth mercy. God is not only the greatest, but the best, of beings. Mercy is with him, Psa 130:4, Psa 130:7. He is merciful in a way peculiar to himself; he is the Father of mercies, Co2 1:3. This is a further reason why we should trust in him, and answers the objections of our sinfulness and unworthiness; though we deserve nothing but his wrath, yet we may hope for all good from his mercy, which is over all his works. (3.) That he never did, nor ever will do, any wrong to any of his creatures: For thou renderest to every man according to his work. Though he does not always do this visibly in this world, yet he will do it in the day of recompence. No service done him shall go unrewarded, nor any affront given him unpunished, unless it be repented of. By this it appears that power and mercy belong to him. If he were not a God of power, there are sinners that would be too great to be punished. And if he were not a God of mercy there are services that would be too worthless to be rewarded. This seems especially to bespeak the justice of God in judging upon appeals made to him by wronged innocency; he will be sure to judge according to truth, in giving redress to the injured and avenging them on those that have been injurious to them, Kg1 8:32. Let those therefore that are wronged commit their cause to him and trust to him to plead it.</p>

<p>See here, 1. The nature of injustice. Getting money by lying (Pro 21:6) is no better than downright robbery. Cheating is stealing; you might as well pick a man&#039;s pocket as impose upon him by a lie in making a bargain, which he had no fence against but by not believing you; and it will be no excuse from the guilt of robbery to say that he might choose whether he would believe you, for that is a debt we should owe to all men. 2. The cause of injustice. Men refuse to do judgment; they will not render to all their due, but withhold it, and omissions make way for commissions; they come at length to robbery itself. Those that refuse to do justice will choose to do wrong. 3. The effects of injustice; it will return upon the sinner&#039;s own head. The robbery of the wicked will terrify them (so some); their consciences will be filled with horror and amazement, will cut them, will saw them asunder (so others); it will destroy them here and for ever, therefore he had said (Pro 21:6), They seek death.</p>

<p>As some are given to appetite (Pro 23:2) so others to covetousness, and those Solomon here takes to task. Men cheat themselves as much by setting their hearts on money (though it seems most substantial) as by setting them on dainties. Observe,
I. How he dissuades the covetous man from toiling and tormenting himself (Pro 23:4). &quot;Do not aim to be rich, to raise an estate, and to make what thou hast in abundance more than it is.&quot; We must endeavor to live comfortably, and provide for our children and families, according as our rank and condition are, but we must not seek great things. Be not of those that will be rich, that desire it as their chief good and design it as their highest end, Ti1 6:9. Covetous men think it is their wisdom, imagining that if they be rich to such a degree they shall be completely happy. Cease from that wisdom, for it is a mistake; a man&#039;s life consists not in the abundance of the things which he possesses, Luk 12:15. 1. Those that aim at great things fill their hands with business more than they can grasp, so that their life is both a perfect drudgery and a perpetual hurry; but be not thou such a fool; labour not to be rich. What thou hast, or doest, be master of it, and not a slave to it as those that rise up early, sit up late, and eat the bread of carefulness, and all to be rich. Moderate labour, that we may have to give, is our wisdom and duty, Eph 4:28. Immoderate labour, that we may have to hoard, is our sin and folly. 2. They fill their heads with projects more than they understand, so that their life is a constant toss of care and fear; but do not thou thus vex thyself: Cease from thy own wisdom; go on quietly in the way of thy business, not contriving new ways and setting thy wits to work to find out new inventions. Acquiesce in God&#039;s wisdom, and cease from thy own, Pro 3:5, Pro 3:6.
II. How he dissuades the covetous man from cheating and deceiving himself by an inordinate love and pursuit of that which is vanity and vexation of spirit; for,
1. It is not substantial and satisfying: &quot;Wilt thou be such a fool as to set thy eyes, to cause thy eyes to fly with eagerness and violence, upon that which is not?&quot; Note, (1.) The things of this world are things that are not. They have a real existence in nature and are the real gifts of Providence, but in the kingdom of grace they are things that are not; they are not a happiness and portion for a soul, are not what they promise to be nor what we expect them to be; they are a show, a shadow, a sham upon the soul that trusts to them. They are not, for in a little while they will not be, they will not be ours; they perish in the using; the fashion of them passes away. (2.) It is therefore folly for us to set our eyes upon them, to admire them as the best things, to appropriate them to ourselves as our good things, and to aim at them as our mark at which all our actions are levelled, to fly upon them as the eagle upon her prey. &quot;Wilt thou do a thing so absurd in itself? What thou, a reasonable creature, wilt thou dote upon shadows? The eyes are put for rational and intellectual powers; wilt thou throw those away upon such undeserving objects? To set the hands and feet upon the world is well enough, but not the eyes, the eyes of the mind; those were made to contemplate better things. Wilt thou, my son, that professest religion, put such an affront upon God (towards whom the eyes should ever be) and such an abuse upon thy soul?&quot;
2. It is not durable and abiding. Riches are very uncertain things; certainly they are so: They make themselves wings, and fly away. The more we cause our eyes to fly upon them the more likely they are to fly away from us. (1.) Riches will leave us. Those that hold them ever so fast cannot hold them long; either they must be taken from us or we must be taken from them. The goods are said to flow away as a stream (Job 20:28), here to flee as a bird. (2.) Perhaps they may leave us suddenly, when we have taken a great deal of pains for them and begin to take a great deal of pride and pleasure in them. The covetous man sits hatching upon his wealth, and brooding over it, till it is fledged, as the young ones under the hen, and then it is gone. Or, as if a man should be fond of a flight of wild-fowl that light in his field, and call them his own because they are upon his ground, whereas, if he offers to come near them, they take wing immediately and are gone to another man&#039;s field. (3.) The wings they fly away upon are of their own making. They have in themselves the principles of their own corruption, their own moth and rust. They are wasting in their own nature, and like a handful of dust, which, if it be grasped, slips through the fingers. Snow will last awhile, and look pretty, if it be left to lie on the ground where it fell, but, if gathered up and laid in the bosom, it is dissolved and gone immediately. (4.) They go irresistibly and irrecoverably, as an eagle toward heaven, that flies strongly (there is no stopping her), and flies out of sight and out of call (there is no bringing her back); thus do riches leave men, and leave them in grief and vexation if they set their hearts upon them.</p>

<p>This also we had before, Pro 20:16. 1. It shows who those are that are hastening to poverty, those that have so little consideration as to be bound for every body that will ask them and those that are given to women. Such as these will take up money as far as ever their credit will go, but they will certainly cheat their creditors at last, nay, they are cheating them all along. An honest man may be made a beggar, but he is not honest that makes himself one. 2. It advises us to be so discreet in ordering our affairs as not to lend money to those who are manifestly wasting their estates, unless they give very good security for it. Foolish lending is injustice to our families. He does not say, &quot;Get another to be bound with him,&quot; for he that makes himself a common voucher will have those to be his security who are as insolvent as himself; therefore take his garment.</p>

<p>We had one burden of Babylon before (ch. 13); here we have another prediction of its fall. God saw fit thus to possess his people with the belief of this event by line upon line, because Babylon sometimes pretended to be a friend to them (as Isa 39:1), and God would hereby warn them not to trust to that friendship, and sometimes was really an enemy to them, and God would hereby warn them not to be afraid of that enmity. Babylon is marked for ruin; and all that believe God&#039;s prophets can, through that glass, see it tottering, see it tumbling, even when with an eye of sense they see it flourishing and sitting as a queen. Babylon is here called the desert or plain of the sea; for it was a flat country, and full of lakes, or loughs (as they call them in Ireland), like little seas, and was abundantly watered with the many streams of the river Euphrates. Babylon did but lately begin to be famous, Nineveh having outshone it while the monarchy was in the Assyrian hands; but in a little time it became the lady of kingdoms; and, before it arrived at that pitch of eminency which it was at in Nebuchadnezzar&#039;s time, God by this prophet plainly foretold its fall, again and again, that his people might not be terrified at its rise, nor despair of relief in due time when they were its prisoners, Job 5:3; Psa 37:35, Psa 37:36. Some think it is here called a desert because, though it was now a populous city, it should in time be made a desert. And therefore the destruction of Babylon is so often prophesied of by this evangelical prophet, because it was typical of the destruction of the man of sin, the great enemy of the New Testament church, which is foretold in the Revelation in many expressions borrowed from these prophecies, which therefore must be consulted and collated by those who would understand the prophecy of that book. Here is,
I. The powerful irruption and descent which the Medes and Persians should make upon Babylon (Isa 21:1, Isa 21:2): They will come from the desert, from a terrible land. The northern parts of Media and Persia, where their soldiers were mostly bred, was waste and mountainous, terrible to strangers that were to pass through it and producing soldiers that were very formidable. Elam (that is, Persia) is summoned to go up against Babylon, and, in conjunction with the forces of Media, to besiege it. When God has work of this kind to do he will find, though it be in a desert, in a terrible land, proper instruments to be employed in it. These forces come as whirlwinds from the south, so suddenly, so strongly, so terribly, such a mighty noise shall they make, and throw down every thing that stands in their way. As is usual in such a case, some deserters will go over to them: The treacherous dealers will deal treacherously. Historians tell us of Gadatas and Gobryas, two great officers of the king of Babylon, that went over to Cyrus, and, being well acquainted with all the avenues of the city, led a party directly to the palace, where Belshazzar was slain. Thus with the help of the treacherous dealers the spoilers spoiled. Some read it thus: There shall be a deceiver of that deceiver, Babylon, and a spoiler of that spoiler, or, which comes all to one, The treacherous dealer has found one that deals treacherously, and the spoiler one that spoils, as it is expounded, Isa 33:1. The Persians shall pay the Babylonians in their own coin; those that by fraud and violence, cheating and plundering, unrighteous wars and deceitful treaties, have made a prey of their neighbours, shall meet with their match, and by the same methods shall themselves be made a prey of.
II. The different impressions made hereby upon those concerned in Babylon. 1. To the poor oppressed captives it would be welcome news; for they had been told long ago that Babylon&#039;s destroyer would be their deliverer, and therefore, &quot;when they hear that Elam and Media are coming up to besiege Babylon, all their sighing will be made to cease; they shall no longer mingle their tears with Euphrates&#039; streams, but resume their harps, and smile when they remember Zion, which, before, they wept at the thought of.&quot; For the sighing of the needy the God of pity will arise in due time (Psa 12:5); he will break the yoke from all their neck, will remove the rod of the wicked from off their lot, and so make their sighing to cease. 2. To the proud oppressors it would be a grievous vision (Isa 21:2), particularly to the king of Babylon for the time being, and it should seem that he it is who is here brought in sadly lamenting his inevitable fate (Isa 21:3, Isa 21:4): Therefore are my loins filled with pain; pangs have taken hold upon me, etc., which was literally fulfilled in Belshazzar, for that very night in which his city was taken, and himself slain, upon the sight of a hand writing mystic characters upon the wall his countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed and his knees smote one against another, Dan 5:6. And yet that was but the beginning of sorrows. Daniel&#039;s deciphering the writing could not but increase his terror, and the alarm which immediately followed of the executioners at the door would be the completing of it. And those words, The night of my pleasure has he turned into fear to me, plainly refer to that aggravating circumstance of Belshazzar&#039;s fall that he was slain on that night when he was in the height of his mirth and jollity, with his cups and concubines about him and a thousand of his lords revelling with him; that night of his pleasure, when he promised himself an undisturbed unallayed enjoyment of the most exquisite gratifications of sense, with a particular defiance of God and religion in the profanation of the temple vessels, was the night that was turned into all this fear. Let this give an effectual check to vain mirth and sensual pleasures, and forbid us ever to lay the reins on the neck of them - that we know not what heaviness the mirth may end in, nor how soon laughter may be turned into mourning; but this we know that for all these things God shall bring us into judgment; let us therefore mix trembling always with our joys.
III. A representation of the posture in which Babylon should be found when the enemy should surprise it - all in festival gaiety (Isa 21:5): &quot;Prepare the table with all manner of dainties. Set the guards; let them watch in the watch-tower while we eat and drink securely and make merry; and, if any alarm should be given, the princes shall arise and anoint the shield, and be in readiness to give the enemy a warm reception.&quot; Thus secure are they, and thus do they gird on the harness with as much joy as if they were putting it off.
IV. A description of the alarm which should be given to Babylon upon its being forced by Cyrus and Darius. The Lord, in vision, showed the prophet the watchman set in his watch-tower, near the watch-tower, near the palace, as is usual in times of danger; the king ordered those about him to post a sentinel in the most advantageous place for discovery, and, according to the duty of a watchman, let him declare what he sees, Isa 21:6. We read of watchmen thus set to receive intelligence in the story of David (Sa2 18:24), and in the story of Jehu, Kg2 9:17. This watchman here discovered a chariot with a couple of horsemen attending it, in which we may suppose the commander-in-chief to ride. He then saw another chariot drawn by asses or mules, which were much in use among the Persians, and a chariot drawn by camels, which were likewise much in use among the Medes; so that (as Grotius thinks) these two chariots signify the two nations combined against Babylon, or rather these chariots come to bring tidings to the palace; compare Jer 51:31, Jer 51:32. One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at one end while he is revelling at the other end and knows nothing of the matter. The watchman, seeing these chariots at some distance, hearkened diligently with much heed, to receive the first tidings. And (Isa 21:8) he cried, A lion; this word, coming out of a watchman&#039;s mouth, no doubt gave them a certain sound, and every body knew the meaning of it, though we do not know it now. It is likely that it was intended to raise attention: he that has an ear to hear, let him hear, as when a lion roars. Or he cried as a lion, very loud and in good earnest, the occasion being very urgent. And what has he to say? 1. He professes his constancy to the post assigned him: &quot;I stand, my lord, continually upon the watch-tower, and have never discovered any thing material till just now; all seemed safe and quiet.&quot; Some make it to be a complaint of the people of God that they had long expected the downfall of Babylon, according to the prophecy, and it had not yet come; but withal a resolution to continue waiting; as Hab 2:1, I will stand upon my watch, and set me upon the tower, to see what will be the issue of the present providences. 2. He gives notice of the discoveries he had made (Isa 21:9): Here comes a chariot of men with a couple of horsemen, a vision representing the enemy&#039;s entry into the city with all their force or the tidings brought to the royal palace of it.
V. A certain account is at length given of the overthrow of Babylon. He in the chariot answered and said (when he heard the watchman speak), Babylon has fallen, has fallen; or God answered thus to the prophet enquiring concerning the issue of these affairs: &quot;It has now come to this, Babylon has surely and irrecoverably fallen. Babylon&#039;s business is done now. All the graven images of her gods he has broken unto the ground.&quot; Babylon was the mother of harlots (that is, of idolatry), which was one of the grounds of God&#039;s quarrel with her; but her idols should now be so far from protecting her that some of them should be broken down to the ground, and others of them, that were worth carrying way, should go into captivity, and be a burden to the beasts that carried them, Isa 46:1, Isa 46:2.
VI. Notice is given to the people of God, who were then captives in Babylon, that this prophecy of the downfall of Babylon was particularly intended for their comfort and encouragement, and they might depend upon it that it should be accomplished in due season, Isa 21:10. Observe,
1. The title the prophet gives them in God&#039;s name: O my threshing, and the corn of my floor! The prophet calls them his, because they were his countrymen, and such as he had a particular interest in and concern for; but he speaks it as from God, and directs his speech to those that were Israelites indeed, the faithful in the land. Note, (1.) The church is God&#039;s floor, in which the most valuable fruits and products of this earth are, as it were, gathered together and laid up. (2.) True believers are the corn of God&#039;s floor. Hypocrites are but as the chaff and straw, which take up a great deal of room, but are of small value, with which the wheat is now mixed, but from which it shall be shortly and for ever separated. (3.) The corn of God&#039;s floor must expect to be threshed by afflictions and persecutions. God&#039;s Israel of old was afflicted from her youth, often under the plougher&#039;s plough (Psa 129:3) and the thresher&#039;s flail. (4.) Even then God owns it for his threshing; it is his still; nay, the threshing of it is by his appointment, and under his restraint and direction. The threshers could have no power against it but what was given them from above.
2. The assurance he gives them of the truth of what he had delivered to them, which therefore they might build their hopes upon: That which I have heard of the Lord of hosts, the God of Israel - that, and nothing else, that, and no fiction or fancy of my own - have I declared unto you. Note, In all events concerning the church, past, present, and to come, we must have an eye to God both as the Lord of hosts and as the God of Israel, who has power enough to do any thing for his church and grace enough to do every thing that is for her good, and to the words of his prophets, as words received from the Lord. As they dare not smother any thing which he has entrusted them to declare, so they dare not declare any thing as from him which he has not made known to them, Co1 11:23.</p>

<p>We have here an instance,
I. Of the insolence of the false prophet. To complete the affront he designed Jeremiah, he took the yoke from off his neck which he carried as a memorial of what he had prophesied concerning the enslaving of the nations to Nebuchadnezzar, and he broke it, that he might give a sign of the accomplishment of this prophecy, as Jeremiah had given of his, and might seem to have conquered him, and to have defeated the intention of his prophecy. See how the lying spirit, in the mouth of this false prophet, mimics the language of the Spirit of truth: Thus saith the Lord, So will I break the yoke of the king of Babylon, not only from the neck of this nation, but from the neck of all nations, within two full years. Whether by the force of a heated imagination Hananiah had persuaded himself to believe this, or whether he knew it to be false, and only persuaded them to believe it, does not appear; but it is plain that he speaks with abundance of assurance. It is no new thing for lies to be fathered upon the God of truth.
II. Of the patience of the true prophet. Jeremiah quietly went his way, and when he was reviled he reviled not again, and would not contend with one that was in the height of his fury and in the midst of the priests and people that were violently set against him. The reason why he went his way was not because he had nothing to answer, but because he was willing to stay till God was pleased to furnish him with a direct and immediate answer, which as yet he had not received. He expected that God would send a special message to Hananiah, and he would say nothing till he had received that. I, as a deaf man, heard not, for thou wilt hear, and thou shalt answer, Lord, for me. It may sometimes be our wisdom rather to retreat than to contend. Currenti cede furori - Give place unto wrath.
III. Of the justice of God in giving judgment between Jeremiah and his adversary. Jeremiah went his way, as a man in whose mouth there was no rebuke, but God soon put a word into his mouth; for he will appear for those who silently commit their cause to him. 1. The word of God, in the mouth of Jeremiah, is ratified and confirmed. Let not Jeremiah himself distrust the truth of what he had delivered in God&#039;s name because it met with such a daring opposition and contradiction. If what we have spoken be the truth of God, we must not unsay it because men gainsay it; for great is the truth and will prevail. It will stand, therefore let us stand to it, and not fear that men&#039;s unbelief or blasphemy will make it of no effect. Hananiah has broken the yokes of wood, but Jeremiah must make for them yokes of iron, which cannot be broken (Jer 28:13), for (says God) &quot;I have put a yoke of iron upon the neck of all these nations, which shall lie heavier, and bind harder, upon them (Jer 28:14), that they may serve the king of Babylon, and not be able to shake off the yoke however they may struggle, for they shall serve him whether they will or no;&quot; and who is he that can contend with God&#039;s counsel? What was said before is repeated again: I have given him the beasts of the field also, as if there were something significant in that. Men had by their wickedness made themselves like the beasts that perish, and therefore deserved to be ruled by an arbitrary power, as beasts are ruled, and such a power Nebuchadnezzar ruled with; for whom he would he slew and whom he would he kept alive. 2. Hananiah is sentenced to die for contradicting it, and Jeremiah, when he has received commission from God, boldly tells him so to his face, though before he received that commission he went away and said nothing. (1.) The crimes of which Hananiah stands convicted are cheating the people and affronting God: Thou makest this people to trust in a lie, encouraging them to hope that they shall have peace, which will make their destruction the more terrible to them when it comes; yet this was not the worst: Thou hast taught rebellion against the Lord; thou hast taught them to despise all the good counsel given them in God&#039;s name by the true prophets, and hast rendered it ineffectual. Those have a great deal to answer for who, by telling sinners that they shall have peace though they go on, harden their hearts in a contempt of the reproofs and admonitions of the word, and the means and methods God takes to bring them to repentance. (2.) The judgment given against him is, &quot;I will cast thee off from the face of the earth, as unworthy to live upon it; thou shalt be buried in it. This year thou shalt die, and die as a rebel against the Lord, to whom death will come with a sting and a curse.&quot; This sentence was executed, Jer 28:17. Hananiah died the same year, within two months; for his prophecy is dated the fifth month (Jer 28:1) and his death the seventh. Good men may perhaps be suddenly taken off by death in the midst of their days, and in mercy to them, as Josiah was; but this being foretold as the punishment of his sin, and coming to pass accordingly, it may safely be construed as a testimony from Heaven against him and a confirmation of Jeremiah&#039;s mission. And, if the people&#039;s hearts had not been wretchedly hardened by the deceitfulness of sin, it would have prevented their being further hardened by the deceitfulness of their prophets.</p>

<p>merchant--a play on the double sense of the Hebrew, &quot;Canaan,&quot; that is, a Canaanite and a &quot;merchant&quot; Eze 16:3 : &quot;Thy birth is . . . of Canaan.&quot; They who naturally were descendants of pious Jacob had become virtually Canaanites, who were proverbial as cheating merchants (compare Isa 23:11, Margin), the greatest reproach to Israel, who despised Canaan. The Phœnicians called themselves Canaanites or merchants (Isa 23:8).

oppress--open violence: as the &quot;balances of deceit&quot; imply fraud.</p>

<p>God is here contending with proud oppressors, and showing them,
I. The heinousness of the sin they were guilty of; in short, they had the character of the unjust judge (Luk 18:2) that neither feared God nor regarded man.
1. Observe them in their devotions, and you will say, &quot;They had no reverence for God.&quot; Bad as they are, they do indeed keep up a show and form of godliness; they observe the sabbath and the new moon; they put some difference between those days and other days, but they were soon weary of them, and had no affection at all to them, for their hearts were wholly set upon the world and the things of it. It is a sad character which this gives of them, that they said, When will the sabbath be gone, that we may sell corn? Yet is still the character of many that are called Christians. (1.) They were weary of sabbath days. &quot;When will they be gone?&quot; They were weary of the restraints of the sabbaths and the new-moons, and wished them over because they might do no servile work therein. They were weary of the work or business of the sabbaths and new-moons, snuffed at it (Mal 1:13), and were, as Doeg, detained before the Lord (Sa1 21:7); they would rather have been any where else than about God&#039;s altars. Note, Sabbath days and sabbath work are a burden to carnal hearts, that are always afraid of doing too much for God and eternity. Can we spend our time better than in communication with God? And how much time do we spend pleasantly with the world? Will not the sabbath be gone before we have done the work of it and reaped the gains of it? Why then should we be in such haste to part with it? (2.) They were fond of market-days: they longed to be selling corn and setting forth wheat. When they were employed in religious services they were thinking of their marketings; their hearts went after their covetousness (Eze 33:31), and thus made my Father&#039;s house a house of merchandise, nay, a den of thieves. They were weary of holy duties because their worldly business stood still the while; in this they were as in their element, but in God&#039;s sanctuary as a fish upon dry ground. Note, Those are strangers to God, and enemies to themselves, that love market days better than sabbath days, that would rather be selling corn than worshipping God.
2. Observe them in their conversations, and you will see they have no regard to man; and this commonly follows upon the former; those that have lost the savour of piety will not long retain the sense of common honesty. They neither do justly nor love mercy. (1.) They cheat those they deal with. When they sell their corn they impose upon the buyer, both in giving out the goods and in receiving the money for them. They measure him the corn by their own measure, and pretend to give him what he agreed for, but they make the ephah small. The measure is scanty, and not statute-measure, and so they wrong him that way. When they receive his money they must weigh fit in their own scales, by their own weights, and the shekel they weigh by is above standard: They make the shekel great, so that the money, being found too light, must have more added to it; and so they cheat that way too, and this under colour and pretence of exactness in doing justice. By such wicked practices as these men show such a greediness of the world, such a love of themselves, such a contempt of mankind in general, of the particular persons they deal with, and of the sacred laws of justice, as prove them to have in their hearts neither the fear nor the love of that God who has so plainly said that false weights and balances are an abomination to him. Another instance of their fraudulent dealing is that they sell the refuse of the wheat, and, taking advantage of their neighbour&#039;s ignorance or necessity, make them take it at the same price at which they sell the finest of the wheat. (2.) The are barbarous and unmerciful to the poor: They swallow up the needy, and make the poor of the land to fail. [1.] They valued themselves so much on their wealth that they looked upon all that were poor with the highest contempt imaginable; they hated them, could not endure them, but abandoned them, and therefore did what they could to make them cease, not by relieving them to make them cease to be poor, but by banishing and destroying them to make them cease to be, or at least to be in their land. But he who thus reproaches the poor despises his Maker, in whose hands rich and poor meet together. [2.] They were so eager to increase their wealth, and make it more, that they robbed the poor to enrich themselves; and they fastened upon the poor, to make a prey of them, because they were not able to obtain any redress nor to resist or revenge the violence of their oppressors. Those riches that are got by the ruin of the poor will bring ruin on those that get them. They swallowed up the poor by making them hard bargains, and cheating them in those bargains; for therefore they falsify the balances by deceit, not only that they may enrich themselves, may have money at command, and so may have every thing else (as they think) at command too, but that they may impoverish those about them, and bring them so low that they may force them to become slaves to them, and so, having drained them of every thing else, they may have their labour for nothing, or next to nothing. Thus they buy the poor for silver; they bring them and their children into bondage, because they have not wherewithal to pay for the corn they have bought; see Neh 5:2-5. And there were so many that they were reduced to this extremity that the price was very low; and the oppressors had beaten it down so that you might buy a poor man to be your slave for a pair of shoes. Property was first invaded and then liberty; it is the method of oppressors first to make men beggars and then to make them their vassals. Thus is the dignity of the human nature lost in the misery of those that are trampled on and the tenderness of it in the sin of those that trample on them.
II. The grievousness of the punishment that shall be inflicted on them for this sin. When the poor are injured they will cry unto God, and he will hear their cry, and reckon with those that are injurious to them, for, they being his receivers, he takes the wrongs done to them as done to himself, Exo 22:23, Exo 22:24.
1. God will remember their sin against them: He has sworn by the excellency of Jacob (Amo 8:7), by himself, for he can swear by no greater; and who but he is the glory and magnificence of Jacob? He has sworn by those tokens of his presence with them, and his favour to them, which they had profaned and abused, and had done what they could to make them detestable to him; for he is said (Amo 6:8) to abhor the excellency of Jacob. He swears in his wrath, swears by his own name, that name which was so well known and was so great in Israel. He swears, Surely I will never forget any of their works, but upon all occasions they shall be remembered against them, for more is implied than is expressed. I will never forget them is as much as to say, I will never forgive them; and then it proclaims the case of these unjust unmerciful men to be miserable indeed, eternally miserable; woe, and a thousand woes, to that man that is cut off by an oath of God from all benefit by pardoning mercy; and those have reason to fear judgment without mercy that have shown no mercy.
2. He will bring utter ruin and confusion upon them. It is here described largely, and in a great variety of emphatic expressions, that, if possible, they might be frightened into a sincere repentance and reformation. (1.) There shall be a universal terror and consternation: Shall not the land tremble for this (Amo 8:8), this land, out of which you thought to drive the poor? Shall not every one mourn that dwells therein? Certainly he shall. Note, Those that will not tremble and mourn as they ought for national sins shall be made to tremble and mourn for national judgments; those that look without concern upon the sins of the oppressors, which should make them tremble, and upon the miseries of the oppressed, which should them mourn, God will find out a way to make them tremble at the fury of those that oppress them and mourn for their own losses and sufferings by it. (2.) There shall be a universal deluge and desolation. When God comes forth against them the waters of trouble and calamity shall rise up wholly as a flood, that swells, when it is dammed up, and soon overflows its banks. Every thing shall make against them. That with which they thought to check the progress of God&#039;s judgments shall but make them rise the higher. Judgments shall force their way as the breaking forth of waters. The whole land shall be cast out, and drowned, and laid under water, as the land of Egypt is every year by the overflowing of its river Nile. Or the expressions may allude to some former judgments of God. Their ruin shall rise up wholly as a flood, as Noah&#039;s flood, which overwhelmed the whole world, so shall this the whole land; and the land shall be cast out, and drowned, as by the flood of Egypt, as Pharaoh and his Egyptians were buried in the Red Sea, which was to them the flood of Egypt, both which judgments, as this which is here threatened, were the punishment of violence and oppression, which the Lord is the avenger of.
3. It shall surprise them, and come upon them when they little think of it (Amo 8:9): &quot;I will cause the sun to go down at noon, when it is in its full strength and lustre, at their noon, when they promise themselves a long afternoon, and think they have at least half a day good before them. The earth shall be darkened in the clear day, when every thing looks pleasant and hopeful.&quot; Thus uncertain are all our creature-comforts and enjoyments, even life itself; the highest degree of health and prosperity often proves the next degree to sickness and adversity; Job&#039;s sun went down at noon; many are taken away in the midst of their days, and their sun goes down at noon. In the midst of life we are in death. Thus terrible are the judgments of God to those that sleep in security; they are to them as the sun&#039;s going down at noon; the less they are expected the more confounding they are. When they cry Peace and safety then sudden destruction comes, comes as a snare, Luk 21:35.
4. It shall change their note, and mar all their mirth (Amo 8:10): I will turn your feasts into mourning, as (Amo 8:3) the songs of the temple into howlings. Note, The end of the sinner&#039;s mirth and jollity is heaviness. As to the upright there arises light in the darkness, which gives them the oil of joy for mourning, so on the wicked their falls darkness in the midst of light, which turns their laughter into mourning, their joy into heaviness. So great, so general, shall the desolation be, that sackcloth shall be brought upon all loins, and baldness upon every head, instead of the well-set hair and the rich garments they used to wear. The mourning at that day shall be as mourning for an only son, which denotes the most bitter and lasting lamentation. But are there are no hopes that when things are at the worst they will mend, and that at evening time it will yet be light? No, even the end thereof shall be as a bitter day, a day of bitter mourning; that state of impenitent sinners grows worse and worse, and the last of all will be the worst of all. This shall you have at my hand, you shall lie down in sorrow.</p>

<p>Nothing has prospered with you while you neglected your duty to God. The punishment corresponds to the sin. They thought to escape poverty by not building, but keeping their money to themselves; God brought it on them for not building (Pro 13:7; Pro 11:24; Mat 6:33). Instead of cheating God, they had been only cheating themselves.

ye clothe . . . but . . . none warm--through insufficiency of clothing; as ye are unable through poverty from failure of your crops to purchase sufficient clothing. The verbs are infinitive, implying a continued state: &quot;Ye have sown, and been bringing in but little; ye have been eating, but not to being satisfied; ye have been drinking, but not to being filled; ye have been putting on clothes, but not to being warmed&quot; [MOORE]. Careful consideration of God&#039;s dealings with us will indicate God&#039;s will regarding us. The events of life are the hieroglyphics in which God records His feelings towards us, the key to which is found in the Bible [MOORE].

wages . . . put . . . into a bag with holes--proverbial for labor and money spent profitlessly (Zac 8:10; compare Isa 55:2; Jer 2:13). Contrast, spiritually, the &quot;bags that wax not old, the treasure in heaven that faileth not&quot; (Luk 12:33). Through the high cost of necessaries, those who wrought for a day&#039;s wages parted with them at once, as if they had put them into a bag with holes.</p>

<p>Here is, I. Christ&#039;s cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (Mar 11:12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, Mar 11:14. Sweetness and good fruit are, in Jotham&#039;s parable, the honour of the fig-tree (Jdg 9:11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Luk 13:6, Luk 13:7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befell them (Rom 11:8, Rom 11:25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ&#039;s mouth are to be observed and kept in mind, as well as blessings.
II. His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare. We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God&#039;s house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom 11:26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude.
1. He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be.
2. He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, Mar 11:16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle.
3. He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, Mar 11:17. So it is written, Isa 56:7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, Kg1 8:41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be, (1.) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever. (2.) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (Joh 2:16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (Joh 8:59; Joh 10:31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows&#039; houses, turn it into a den of thieves.
4. The scribes and the chief priests were extremely nettled at this, Mar 11:18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur.
III. His discourse with his disciples, upon occasion of the fig-tree&#039;s withering away which he had cursed. At even, as usual, he went out of the city (Mar 11:19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, Mar 11:20. More is included many times in Christ&#039;s curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe,
1. How the disciples were affected with it. Peter remembered Christ&#039;s words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, Mar 11:21. Note, Christ&#039;s curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num 17:8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God&#039;s own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him.
2. The good instructions Christ gave them from it; for of those even this withered tree was fruitful.
(1.) Christ teacheth them from hence to pray in faith (Mar 11:22); Have faith in God. They admired the power of Christ&#039;s word of command; &quot;Why,&quot; said Christ, &quot;a lively active faith would put as great a power into your prayers, Mar 11:23, Mar 11:24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith.&quot; Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (Mar 11:24), &quot;What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, Mar 11:24. Verily I say unto you, Ye shall,&quot; Mar 11:23. Now this is to be applied, [1.] To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, Co1 13:2. [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom 5:1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic 7:19. It purifies the heart (Act 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zac 4:7. It is by faith that the world is conquered, Satan&#039;s fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Psa 114:4-7.
(2.) To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (Mar 11:25, Mar 11:26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus - The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord&#039;s days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Mat 5:23, Mat 5:24. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, &quot;that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it.&quot; [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; &quot;If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses.&quot; This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.</p>

<p>We mistake if we imagine that the design of Christ&#039;s doctrine and holy religion was either to amuse us with notions of divine mysteries or to entertain us with notions of divine mercies. No, the divine revelation of both these in the gospel is intended to engage and quicken us to the practice of Christian duties, and, as much as any one thing, to the duty of beneficence and doing good to those who stand in need of any thing that either we have or can do for them. This our Saviour is here pressing us to, by reminding us that we are but stewards of the manifold grace of God; and since we have in divers instances been unfaithful, and have forfeited the favour of our Lord, it is our wisdom to think how we may, some other way, make what we have in the world turn to a good account. Parables must not be forced beyond their primary intention, and therefore we must not hence infer that any one can befriend us if we lie under the displeasure of our Lord, but that, in the general, we must so lay out what we have in works of piety and charity as that we may meet it again with comfort on the other side death and the grave. If we would act wisely, we must be diligent and industrious to employ our riches in the acts of piety and charity, in order to promote our future and eternal welfare, as worldly men are in laying them out to the greatest temporal profit, in making to themselves friends with them, and securing other secular interests. So Dr. Clarke. Now let us consider,
I. The parable itself, in which all the children of men are represented as stewards of what they have in this world, and we are but stewards. Whatever we have, the property of it is God&#039;s; we have only the use of it, and that according to the direction of our great Lord, and for his honour. Rabbi Kimchi, quoted by Dr. Lightfoot, says, &quot;This world is a house; heaven the roof; the stars the lights; the earth, with its fruits, a table spread; the Master of the house is the holy and blessed God; man is the steward, into whose hands the goods of this house are delivered; if he behave himself well, he shall find favour in the eyes of his Lord; if not, he shall be turned out of his stewardship.&quot; Now,
1. Here is the dishonesty of this steward. He wasted his lord&#039;s goods, embezzled them, misapplied them, or through carelessness suffered them to be lost and damaged; and for this he was accused to his lord, Luk 16:1. We are all liable to the same charge. We have not made a due improvement of what God has entrusted us with in this world, but have perverted his purpose; and, that we may not be for this judged of our Lord, it concerns us to judge ourselves.
2. His discharge out of his place. His lord called for him, and said, &quot;How is it that I hear this of thee? I expected better things from thee.&quot; He speaks as one sorry to find himself disappointed in him, and under a necessity of dismissing him from his service: it troubles him to hear it; but the steward cannot deny it, and therefore there is no remedy, he must make up his accounts; and be gone in a little time, Luk 16:2. Now this is designed to teach us, (1.) That we must all of us shortly be discharged from our stewardship in this world; we must not always enjoy those things which we now enjoy. Death will come, and dismiss us from our stewardship, will deprive us of the abilities and opportunities we now have of doing good, and others will come in our places and have the same. (2.) That our discharge from our stewardship at death is just, and what we have deserved, for we have wasted our Lord&#039;s goods, and thereby forfeited our trust, so that we cannot complain of any wrong done us. (3.) That when our stewardship is taken from us we must give an account of it to our Lord: After death the judgment. We are fairly warned both of our discharge and our account, and ought to be frequently thinking of them.
3. His after-wisdom. Now he began to consider, What shall I do? Luk 16:3. He would have done well to have considered this before he had so foolishly thrown himself out of a good place by his unfaithfulness; but it is better to consider late than never. Note, Since we have all received notice that we must shortly be turned out of our stewardship, we are concerned to consider what we shall do then. He must live; which way shall he have a livelihood? (1.) He knows that he has not such a degree of industry in him as to get his living by work: &quot;I cannot dig; I cannot earn by bread by my labour.&quot; But why can he not dig? It does not appear that he is either old or lame; but the truth is, he is lazy. His cannot is a will not; it is not a natural but a moral disability that he labours under; if his master, when he turned him out of the stewardship, had continued him in his service as a labourer, and set a task-master over him, he would have made him dig. He cannot dig, for he was never used to it. Now this intimates that we cannot get a livelihood for our souls by any labour for this world, nor indeed do any thing to purpose for our souls by any ability of our own. (2.) He knows that he has not such a degree of humility as to get his bread by begging: To beg I am ashamed. This was the language of his pride, as the former of his slothfulness. Those whom God, in his providence, has disabled to help themselves, should not be ashamed to ask relief of others. This steward had more reason to be ashamed of cheating his master than of begging his bread. (3.) He therefore determines to make friends of his lord&#039;s debtors, or his tenants that were behind with their rent, and had given notes under their hands for it: &quot;I am resolved what to do, Luk 16:4. My lord turns me out of his house. I have none of my own to go to. I am acquainted with my lord&#039;s tenants, have done them many a good turn, and now I will do them one more, which will so oblige them that they will bid me welcome to their houses, and the best entertainment they afford; and so long as I live, at least till I can better dispose of myself, I will quarter upon them, and go from one good house to another.&quot; Now the way he would take to make them his friends was by striking off a considerable part of their debt to his lord, and giving it in his accounts so much less than it was. Accordingly, he sent for one, who owed his lord a hundred measures of oil (in that commodity he paid his rent): Take thy bill, said he, here it is, and sit down quickly, and write fifty (Luk 16:6); so he reduced his debt to the one half. Observe, he was in haste to have it done: &quot;Sit down quickly, and do it, lest we be taken treating, and suspected.&quot; He took another, who owed his lord a hundred measures of wheat, and from his bill he cut off a fifth part, and bade him write fourscore (Luk 16:7); probably he did the like by others, abating more or less according as he expected kindness from them. See here what uncertain things our worldly possessions are; they are most so to those who have most of them, who devolve upon others all the care concerning them, and so put it into their power to cheat them, because they will not trouble themselves to see with their own eyes. See also what treachery is to be found even among those in whom trust is reposed. How hard is it to find one that confidence can be reposed in! Let God be true, but every man a liar. Though this steward is turned out for dealing dishonestly, yet still he does so. So rare is it for men to mend of a fault, though they smart for it.
4. The approbation of this: The lord commended the unjust steward, because he had done wisely, Luk 16:8. It may be meant of his lord, the lord of that servant, who, though he could not but be angry at his knavery, yet was pleased with his ingenuity and policy for himself; but, taking it so, the latter part of the verse must be the words of our Lord, and therefore I think the whole is meant of him. Christ did, as it were, say, &quot;Now commend me to such a man as this, that knows how to do well for himself, how to improve a present opportunity, and how to provide for a future necessity.&quot; He does not commend him because he had done falsely to his master, but because he had done wisely for himself. Yet perhaps herein he did well for his master too, and but justly with the tenants. He knew what hard bargains he had set them, so that they could not pay their rent, but, having been screwed up by his rigour, were thrown behindhand, and they and their families were likely to go to ruin; in consideration of this, he now, at going off, did as he ought to do both in justice and charity, not only easing them of part of their arrears, but abating their rent for the future. How much owest thou? may mean, &quot;What rent dost thou sit upon? Come, I will set thee an easier bargain, and yet no easier than what thou oughtest to have.&quot; He had been all for his lord, but now he begins to consider the tenants, that he might have their favour when he had lost his lord&#039;s. The abating of their rent would be a lasting kindness, and more likely to engage them than abating their arrears only. Now this forecast of his, for a comfortable subsistence in this world, shames our improvidence for another world: The children of this world, who choose and have their portions in it, are wiser for their generation, act more considerately, and better consult their worldly interest and advantage, than the children of light, who enjoy the gospel, in their generation, that is, in the concerns of their souls and eternity. Note, (1.) The wisdom of worldly people in the concerns of this world is to be imitated by us in the concerns of our souls: it is their principle to improve their opportunities, to do that first which is most needful, in summer and harvest to lay up for winter, to take a good bargain when it is offered them, to trust the faithful and not the false. O that we were thus wise in our spiritual affairs! (2.) The children of light are commonly outdone by the children of this world. Not that the children of this world are truly wise; it is only in their generation. But in that they are wiser than the children of light in theirs; for, though we are told that we must shortly be turned out of our stewardship, yet we do not provide as we were to be here always and as if there were not another life after this, and are not so solicitous as this steward was to provide for hereafter. Though as children of the light, that light to which life and immortality are brought by the gospel, we cannot but see another world before us, yet we do not prepare for it, do not send our best effects and best affections thither, as we should.
II. The application of this parable, and the inferences drawn from it (Luk 16:9): &quot;I say unto you, you my disciples&quot; (for to them this parable is directed, Luk 16:1), &quot;though you have but little in this world, consider how you may do good with that little.&quot; Observe,
1. What it is that our Lord Jesus here exhorts us to; to provide for our comfortable reception to the happiness of another world, by making good use of our possessions and enjoyments in this world: &quot;Make to yourselves friends of the mammon of unrighteousness, as the steward with his lord&#039;s goods made his lord&#039;s tenants his friends.&quot; It is the wisdom of the men of this world so to manage their money as that they may have the benefit of it hereafter, and not for the present only; therefore they put it out to interest, buy land with it, put it into this or the other fund. Now we should learn of them to make use of our money so as that we may be the better for it hereafter in another world, as they do in hopes to be the better for it hereafter in this world; so cast it upon the waters as that we may find it again after many days, Ecc 11:1. And in our case, though whatever we have are our Lord&#039;s goods, yet, as long as we dispose of them among our Lord&#039;s tenants and for their advantage, it is so far from being reckoned a wrong to our Lord, that it is a duty to him as well as policy for ourselves. Note, (1.) The things of this world are the mammon of unrighteousness, or the false mammon, not only because often got by fraud and unrighteousness, but because those who trust to it for satisfaction and happiness will certainly be deceived; for riches are perishing things, and will disappoint those that raise their expectations from them. (2.) Though this mammon of unrighteousness is not to be trusted to for a happiness, yet it may and must be made use of in subserviency to our pursuit of that which is our happiness. Though we cannot find true satisfaction in it, yet we may make to ourselves friends with it, not by way of purchase or merit, but recommendation; so we may make God and Christ our friends, the good angels and saints our friends, and the poor our friends; and it is a desirable thing to be befriended in the account and state to come. (3.) At death we must all fail, hotan eklipēte - when ye suffer an eclipse. Death eclipses us. A tradesman is said to fail when he becomes a bankrupt. We must all thus fail shortly; death shuts up the shop, seals up the hand. Our comforts and enjoyments on earth will all fail us; flesh and heart fail. (4.) It ought to be our great concern to make it sure to ourselves, that when we fail at death we may be received into everlasting habitations in heaven. The habitations in heaven are everlasting, not made with hands, but eternal, Co2 5:1. Christ is gone before, to prepare a place for those that are his, and is there ready to receive them; the bosom of Abraham is ready to receive them, and, when a guard of angels carries them thither, a choir of angels is ready to receive them there. The poor saints that are gone before to glory will receive those that in this world distributed to their necessities. (5.) This is a good reason why we should use what we have in the world for the honour of God and the good of our brethren, that thus we may with them lay up in store a good bond, a good security, a good foundation for the time to come, for an eternity to come. See Ti1 6:17-19, which explains this here.
2. With what arguments he presses this exhortation to abound in works of piety and charity.
(1.) If we do not make a right use of the gifts of God&#039;s providence, how can we expect from him those present and future comforts which are the gifts of his spiritual grace? Our Saviour here compares these, and shows that though our faithful use of the things of this world cannot be thought to merit any favour at the hand of God, yet our unfaithfulness in the use of them may be justly reckoned a forfeiture of that grace which is necessary to bring us to glory, and that is it which our Saviour here shows, Luk 16:10-14.
[1.] The riches of this world are the less; grace and glory are the greater. Now if we be unfaithful in the less, if we use the things of this world to other purposes than those for which they were given us, it may justly be feared that we should be so in the gifts of God&#039;s grace, that we should receive them also in vain, and therefore they will be denied us: He that is faithful in that which is least is faithful also in much. He that serves God, and does good, with his money, will serve God, and do good, with the more noble and valuable talents of wisdom and grace, and spiritual gifts, and the earnests of heaven; but he that buries the one talent of this world&#039;s wealth will never improve the five talents of spiritual riches. God withholds his grace from covetous worldly people more than we are aware of. [2.] The riches of this world are deceitful and uncertain; they are the unrighteous mammon, which is hastening from us apace, and, if we would make any advantage of it, we must bestir ourselves quickly; if we do not, how can we expect to be entrusted with spiritual riches, which are the only true riches? Luk 16:11. Let us be convinced of this, that those are truly rich, and very rich, who are rich in faith, and rich towards God, rich in Christ, in the promises, and in the earnests of heaven; and therefore let us lay up our treasure in them, expect our portion from them, and mind them in the first place, the kingdom of God and the righteousness thereof, and then, if other things be added to us, use them in ordine ad spiritualia - with a spiritual reference, so that by using them well we may take the faster hold of the true riches, and may be qualified to receive yet more grace from God; for God giveth to a man that is good in his sight, that is, to a free-hearted charitable man, wisdom, and knowledge, and joy (Ecc 2:26); that is, to a man that is faithful in the unrighteous mammon, he gives the true riches. [3.] The riches of this world are another man&#039;s. They are ta allotria, not our own; for they are foreign to the soul and its nature and interest. They are not our own; for they are God&#039;s; his title to them is prior and superior to ours; the property remains in him, we are but usufructuaries. They are another man&#039;s; we have them from others; we use them for others, and what good has the owner from his goods that increase, save the beholding of them with his eyes, while still they are increased that eat them; and we must shortly leave them to others, and we know not to whom? But spiritual and eternal riches are our own (they enter into the soul that becomes possessed of them) and inseparably; they are a good part that will never be taken away from us. If we make Christ our own, and the promises our own, and heaven our own, we have that which we may truly call our own. But how can we expect God should enrich us with these if we do not serve him with our worldly possessions, of which we are but stewards?
(2.) We have no other way to prove ourselves the servants of God than by giving up ourselves so entirely to his service as to make mammon, that is, all our worldly gain, serviceable to us in his service (Luk 16:13): No servant can serve two masters, whose commands are so inconsistent as those of God and mammon are. If a man will love the world, and hold to that, it cannot be but he will hate God and despise him. He will make all his pretensions of religion truckle to his secular interests and designs, and the things of God shall be made to help him in serving and seeking the world. But, on the other hand, if a man will love God, and adhere to him, he will comparatively hate the world (whenever God and the world come in competition) and will despise it, and make all his business and success in the world some way or other conducive to his furtherance in the business of religion; and the things of the world shall be made to help him in serving God and working out his salvation. The matter is here laid plainly before us: Ye cannot serve God and mammon. So divided are their interests that their services can never be compounded. If therefore we be determined to serve God, we must disclaim and abjure the service of the world.
3. We are here told what entertainment this doctrine of Christ met with among the Pharisees, and what rebuke he gave them.
(1.) They wickedly ridiculed him, Luk 16:14. The Pharisees, who were covetous, heard all these things, and could not contradict him, but they derided him. Let us consider this, [1.] As their sin, and the fruit of their covetousness, which was their reigning sin, their own iniquity. Note, Many that make a great profession of religion, have much knowledge, and abound in the exercise of devotion, are yet ruined by the love of the world; nor does any thing harden the heart more against the word of Christ. These covetous Pharisees could not bear to have that touched, which was their Delilah, their darling lust; for this they derided him, exemuktērizon auton - they snuffled up their noses at him, or blew their noses on him. It is an expression of the utmost scorn and disdain imaginable; the word of the Lord was to them a reproach, Jer 6:10. They laughed at him for going so contrary to the opinion and way of the world, for endeavouring to recover them from a sin which they were resolved to hold fast. Note, It is common for those to make a jest of the word of God who are resolved that they will not be ruled by it; but they will find at last that it cannot be turned off so. [2.] As his suffering. Our Lord Jesus endured not only the contradiction of sinners, but their contempt; they had him in derision all the day. He that spoke as never man spoke was bantered and ridiculed, that his faithful ministers, whose preaching is unjustly derided, may not be disheartened at it. It is no disgrace to a man to be laughed at, but to deserve to be laughed at. Christ&#039;s apostles were mocked, and no wonder; the disciple is not greater than his Lord.
(2.) He justly reproved them; not for deriding him (he knew how to despise the shame), but for deceiving themselves with the shows and colours of piety, when they were strangers to the power of it, Luk 16:15. Here is,
[1.] Their specious outside; nay, it was a splendid one. First, They justified themselves before men; they denied whatever ill was laid to their charge, even by Christ himself. They claimed to be looked upon as men of singular sanctity and devotion, and justified themselves in that claim: &quot;You are they that do that, so as none ever did, that make it your business to court the opinion of men, and, right or wrong, will justify yourselves before the world; you are notorious for this.&quot; Secondly, They were highly esteemed among men. Men did not only acquit them from any blame they were under, but applauded them, and had them in veneration, not only as good men, but as the best of men. Their sentiments were esteemed as oracles, their directions as laws, and their practices as inviolable prescriptions.
[2.] Their odious inside, which was under the eye of God: &quot;He knows your heart, and it is in his sight an abomination; for it is full of all manner of wickedness.&quot; Note, First, It is folly to justify ourselves before men, and to think this enough to bear us out, and bring us off, in the judgment of the great day, that men know no ill of us; for God, who knows our hearts, knows that ill of us which no one else can know. This ought to check our value for ourselves, and our confidence in ourselves, that God knows our hearts, and how much deceit is there, for we have reason to abase and distrust ourselves. Secondly, It is folly to judge of persons and things by the opinion of men concerning them, and to go down with the stream of vulgar estimate; for that which is highly esteemed among men, who judge according to outward appearance, is perhaps an abomination in the sight of God, who sees things as they are, and whose judgment, we are sure, is according to truth. On the contrary, there are those whom men despise and condemn who yet are accepted and approved of God, Co2 10:18.
(3.) He turned from them to the publicans and sinners, as more likely to be wrought upon by his gospel than those covetous conceited Pharisees (Luk 16:16): &quot;The law and the prophets were indeed until John; the Old Testament dispensation, which was confined to you Jews, continued till John Baptist appeared, and you seemed to have the monopoly of righteousness and salvation; and you are puffed up with this, and this gains you esteem among men, that you are students in the law and the prophets; but since John Baptist appeared the kingdom of God is preached, a New Testament dispensation, which does not value men at all for their being doctors of the law, but every man presses into the gospel kingdom, Gentiles as well as Jews, and no man thinks himself bound in good manners to let his betters go before him into it, or to stay till the rulers and the Pharisees have led him that way. It is not so much a political national constitution as the Jewish economy was, when salvation was of the Jews; but it is made a particular personal concern, and therefore every man that is convinced he has a soul to save, and an eternity to provide for, thrusts to get in, lest he should come short by trifling and complimenting.&quot; Some give this sense of it; they derided Christ or speaking in contempt of riches, for, thought they, were there not many promises of riches and other temporal good things in the law and the prophets? And were not many of the best of God&#039;s servants very rich, as Abraham and David? &quot;It is true,&quot; saith Christ, &quot;so it was, but now that the kingdom of God is begun to be preached things take a new turn; now blessed are the poor, and the mourners, and the persecuted.&quot; The Pharisees, to requite the people for their high opinion of them, allowed them in a cheap, easy, formal religion. &quot;But,&quot; saith Christ, &quot;now that the gospel is preached the eyes of the people are opened, and as they cannot now have a veneration for the Pharisees, as they have had, so they cannot content themselves with such an indifferency in religion as they have been trained up in, but they press with a holy violence into the kingdom of God.&quot; Note, Those that would go to heaven must take pains, must strive against the stream, must press against the crowd that are going the contrary way.
(4.) Yet still he protests against any design to invalidate the law (Luk 16:17): It is easier for heaven and earth to pass, parelthein - to pass by, to pass away, though the foundations of the earth and the pillars of heaven are so firmly established, than for one tittle of the law to fail. The moral law is confirmed and ratified, and not one tittle of that fails; the duties enjoined by it are duties still; the sins forbidden by it are sins still. Nay, the precepts of it are explained and enforced by the gospel, and made to appear more spiritual. The ceremonial law is perfected in the gospel colours; not one tittle of that fails, for it is found printed off in the gospel, where, though the force of it is as a law taken off, yet the figure of it as a type shines very brightly, witness the epistle to the Hebrews. There were some things which were connived at by the law, for the preventing of greater mischiefs, the permission of which the gospel has indeed taken away, but without any detriment or disparagement to the law, for it has thereby reduced them to the primitive intention of the law, as in the case of divorce (Luk 16:18), which we had before, Mat 5:32; Mat 19:9. Christ will not allow divorces, for his gospel is intended to strike at the bitter root of men&#039;s corrupt appetites and passions, to kill them, and pluck them up; and therefore they must not be so far indulged as that permission did indulge them, for the more they are indulged the more impetuous and headstrong they grow.</p>

<p>In these verses we have,
I. The kind visit our Lord Jesus paid to his friends at Bethany, Joh 12:1. He came up out of the country, six days before the passover, and took up at Bethany, a town which, according to the computation of our metropolis, lay so near Jerusalem as to be within the bills of mortality. He lodged here with his friend Lazarus, whom he had lately raised from the dead. His coming to Bethany now may be considered,
1. As a preface to the passover he intended to celebrate, to which reference is made in assigning the date of his coming: Six days before the passover. Devout men set time apart before, to prepare themselves for that solemnity, and thus it became our Lord Jesus to fulfil all righteousness. Thus he has set us an example of solemn self-sequestration, before the solemnities of the gospel passover; let us hear the voice crying, Prepare ye the way of the Lord.
2. As a voluntary exposing of himself to the fury of his enemies; now that his hour was at hand he came within their reach, and freely offered himself to them, though he had shown them how easily he could evade all their snares. Note, (1.) Our Lord Jesus was voluntary in his sufferings; his life was not forced from him, but resigned: Lo, I come. As the strength of his persecutors could not overpower him, so their subtlety could not surprise him, but he died because he would. (2.) As there is a time when we are allowed to shift for our own preservation, so there is a time when we are called to hazard our lives in the cause of God, as St. Paul, when he went bound in the Spirit to Jerusalem.
3. As an instance of his kindness to his friends at Bethany, whom he loved, and from whom he was shortly to be taken away. This was a farewell visit; he came to take leave of them, and to leave with them words of comfort against the day of trial that was approaching. Note, Though Christ depart for a time from his people, he will give them intimations that he departs in love, and not in anger. Bethany is here described to be the town where Lazarus was, whom he raised from the dead. The miracle wrought here put a new honour upon the place, and made it remarkable. Christ came hither to observe what improvement was made of this miracle; for where Christ works wonders, and shows signal favours, he looks after them, to see whether the intention of them be answered. Where he has sown plentifully, he observes whether it comes up again.
II. The kind entertainment which his friends there gave him: They made him a supper (Joh 12:2), a great supper, a feast. It is queried whether this was the same with that which is recorded, Mat 24:6, etc., in the house of Simon. Most commentators think it was; for the substance of the story and many of the circumstances agree; but that comes in after what was said two days before the passover, whereas this was done six days before; nor is it likely that Martha should serve in any house but her own; and therefore I incline with Dr. Lightfoot to think them different: that in Matthew on the third day of the passover week, but this the seventh day of the week before, being the Jewish sabbath, the night before he rode in triumph into Jerusalem; that in the house of Simon; this of Lazarus. These two being the most public and solemn entertainments given him in Bethany, Mary probably graced them both with this token of her respect; and what she left of her ointment this first time, when she spent but a pound of it (Joh 12:3), she used that second time, when she poured it all out, Mar 14:3. Let us see the account of this entertainment. 1. They made him a supper; for with them, ordinarily, supper was the best meal. This they did in token of their respect and gratitude, for a feast is made for friendship; and that they might have an opportunity of free and pleasant conversation with him, for a feast is made for fellowship. Perhaps it is in allusion to this and the like entertainments given to Christ in the days of his flesh that he promises, to such as open the door of their hearts to him, that he will sup with them, Rev 3:20. 2. Martha served; she herself waited at table, in token of her great respect to the Master. Though a person of some quality, she did not think it below her to serve, when Christ sat at meat; nor should we think it a dishonour or disparagement to us to stoop to any service whereby Christ may be honoured. Christ had formerly reproved Martha for being troubled with much serving. But she did not therefore leave off serving, as some, who, when they are reproved for one extreme, peevishly run into another; no, still she served; not as then at a distance, but within hearing of Christ&#039;s gracious words, reckoning those happy who, as the queen of Sheba said concerning Solomon&#039;s servants, stood continually before him, to hear his wisdom; better be a waiter at Christ&#039;s table than a guest at the table of a prince. 3. Lazarus was one of those that sat at meat. It proved the truth of his resurrection, as it did of Christ&#039;s, that there were those who did eat and drink with him, Act 10:41. Lazarus did not retire into a wilderness after his resurrection, as if, when he had made a visit to the other world, he must ever after be a hermit in this; no, he conversed familiarly with people, as others did. He sat at meat, as a monument of the miracle Christ had wrought. Those whom Christ has raised up to a spiritual life are made to sit together with him. See Eph 2:5, Eph 2:6.
III. The particular respect which Mary showed him, above the rest, in anointing his feet with sweet ointment, Joh 12:3. She had a pound of ointment of spikenard, very costly, which probably she had by her for her own use; but the death and resurrection of her brother had quite weaned her from the use of all such things, and with this she anointed the feet of Jesus, and, as a further token of her reverence for him and negligence of herself, she wiped them with her hair, and this was taken notice of by all that were present, for the house was filled with the odour of the ointment. See Pro 27:16.
1. Doubtless she intended this as a token of her love to Christ, who had given real tokens of his love to her and her family; and thus she studies what she shall render. Now by this her love to Christ appears to have been, (1.) A generous love; so far from sparing necessary charges in his service, she is as ingenious to create an occasion of expense in religion as most are to avoid it. If she had any thing more valuable than another, that must be brought out for the honour of Christ. Note, Those who love Christ truly love him so much better than this world as to be willing to lay out the best they have for him. (2.) A condescending love; she not only bestowed her ointment upon Christ, but with her own hands poured it upon him, which she might have ordered one of her servants to have done; nay, she did not, as usual, anoint his head with it, but his feet. True love, as it does not spare charges, so it does not spare pains, in honouring Christ. Considering what Christ has done and suffered for us, we are very ungrateful if we think any service too hard to do, or too mean to stoop to, whereby he may really be glorified. (3.) A believing love; there was faith working by this love, faith in Jesus as the Messiah, the Christ, the Anointed, who, being both priest and king, was anointed as Aaron and David were. Note, God&#039;s Anointed should be our Anointed. Has God poured on him the oil of gladness above his fellows? Let us pour on him the ointment of our best affections above all competitors. By consenting to Christ as our king, we must comply with God&#039;s designs, appointing him our head whom he has appointed, Hos 1:11.
2. The filling of the house with the pleasant odour of the ointment may intimate to us, (1.) That those who entertain Christ in their hearts and houses bring a sweet odour into them; Christ&#039;s presence brings with it an ointment and perfume which rejoice the heart. (2.) Honours done to Christ are comforts to all his friends and followers; they are to God and good men an offering of a sweet-smelling savour.
IV. Judas&#039;s dislike of Mary&#039;s compliment, or token of her respect to Christ, Joh 12:4, Joh 12:5, where observe,
1. The person that carped at it was Judas, one of his disciples; not one of their nature, but only one of their number. It is possible for the worst of men to lurk under the disguise of the best profession; and there are many who pretend to stand in relation to Christ who really have no kindness for him. Judas was an apostle, a preacher of the gospel, and yet one that discouraged and checked this instance of pious affection and devotion. Note, It is sad to see the life of religion and holy zeal frowned upon and discountenanced by such as are bound by their office to assist and encourage it. But this was he that should betray Christ. Note, Coldness of love to Christ, and a secret contempt of serious piety, when they appear in professors of religion, are sad presages of a final apostasy. Hypocrites, by less instances of worldliness, discover themselves to be ready for a compliance with greater temptations.
2. The pretence with which he covered his dislike (Joh 12:5): &quot;Why was not this ointment, since it was designed for a pious use, sold for three hundred pence&quot; (8l. 10s. of our money), &quot;and given to the poor?&quot; (1.) Here is a foul iniquity gilded over with a specious and plausible pretence, for Satan transforms himself into an angel of light. (2.) Here is worldly wisdom passing a censure upon pious zeal, as guilty of imprudence and mismanagement. Those who value themselves upon their secular policy, and undervalue others for their serious piety, have more in them of the spirit of Judas than they would be thought to have. (3.) Here is charity to the poor made a colour for opposing a piece of piety to Christ, and secretly made a cloak for covetousness. Many excuse themselves from laying out in charity under pretence of laying up for charity: whereas, if the clouds be full of rain, they will empty themselves. Judas asked, Why was it not given to the poor? To which it is easy to answer, Because it was better bestowed upon the Lord Jesus. Note, We must not conclude that those do no acceptable piece of service who do not do it in our way, and just as we would have them; as if every thing must be adjudged imprudent and unfit which does not take its measures from us and our sentiments. Proud men think all ill-advised who do not advise with them.
3. The detection and discovery of Judas&#039;s hypocrisy herein, Joh 12:6. Here is the evangelist&#039;s remark upon it, by the direction of him who searches the heart: This he said, not that he cared for the poor, as he pretended, but because he was a thief, and had the bag.
(1.) It did not come from a principle of charity: Not that he cared for the poor. He had no compassion towards them, no concern for them: what were the poor to him any further than he might serve his own ends by being overseer of the poor? Thus some warmly contend for the power of the church, as others for its purity, when perhaps it may be said, Not that they care for the church; it is all one to them whether its true interest sink or swim, but under the pretence of this they are advancing themselves. Simeon and Levi pretended zeal for circumcision, not that they cared for the seal of the covenant, any more than Jehu for the Lord of hosts, when he said, Come see my zeal.
(2.) It did come from a principle of covetousness. The truth of the matter was, this ointment being designed for his Master, he would rather have had it in money, to be put in the common stock with which he was entrusted, and then he knew what to do with it. Observe,
[1.] Judas was treasurer of Christ&#039;s household, whence some think he was called Iscariot, the bag-bearer. First, See what estate Jesus and his disciples had to live upon. It was but little; they had neither farms nor merchandise, neither barns nor storehouses, only a bag; or, as some think the word signifies, a box, or coffer, wherein they kept just enough for their subsistence, giving the overplus, if any were, to the poor; this they carried about with them, wherever they went. Omnia mea mecum porto - I carry all my property about me. This bag was supplied by the contributions of good people, and the Master and his disciples had all in common; let this lessen our esteem of worldly wealth, and deaden us to the punctilios of state and ceremony, and reconcile us to a mean and despicable way of living, if this be our lot, that it was our Master&#039;s lot; for our sakes he became poor. Secondly, See who was the steward of the little they had; it was Judas, he was purse-bearer. It was his office to receive and pay, and we do not find that he gave any account what markets he made. He was appointed to this office, either, 1. Because he was the least and lowest of all the disciples; it was not Peter nor John that was made steward (though it was a place of trust and profit), but Judas, the meanest of them. Note, Secular employments, as they are a digression, so they are a degradation to a minister of the gospel; see Co1 6:4. The prime-ministers of state in Christ&#039;s kingdom refused to be concerned in the revenue, Act 6:2. 2. Because he was desirous of the place. He loved in his heart to be fingering money, and therefore had the moneybag committed to him, either, (1.) As a kindness, to please him, and thereby oblige him to be true to his Master. Subjects are sometimes disaffected to the government because disappointed of their preferment; but Judas had no cause to complain of this; the bag he chose, and the bag he had. Or, (2.) In judgment upon him, to punish him for his secret wickedness; that was put into his hands which would be a snare and trap to him. Note, Strong inclinations to sin within are often justly punished with strong temptations to sin without. We have little reason to be fond of the bag, or proud of it, for at the best we are but stewards of it; and it was Judas, one of an ill character, and born to be hanged (pardon the expression), that was steward of the bag. The prosperity of fools destroys them.
[2.] Being trusted with the bag, he was a thief, that is, he had a thievish disposition. The reigning love of money is heart-theft as much as anger and revenge are heart-murder. Or perhaps he had been really guilty of embezzling his Master&#039;s stores, and converting to his own use what was given to the public stock. And some conjecture that he was now contriving to fill his pockets, and then run away and leave his Master, having heard him speak so much of troubles approaching, to which he could by no means reconcile himself. Note, Those to whom the management and disposal of public money is committed have need to be governed by steady principles of justice and honesty, that no blot cleave to their hands; for though some make a jest of cheating the government, or the church, or the country, if cheating be thieving, and, communities being more considerable than particular persons, if robbing them be the greater sin, the guilt of theft and the portion of thieves will be found no jesting matter. Judas, who had betrayed his trust, soon after betrayed his Master.
V. Christ&#039;s justification of what Mary did (Joh 12:7, Joh 12:8): Let her alone. Hereby he intimated his acceptance of her kindness (though he was perfectly mortified to all the delights of sense, yet, as it was a token of her goodwill, he signified himself well-pleased with it), and his care that she should not be molested in it: Pardon her, so it may be read; &quot;excuse her this once, if it be an error it is an error of her love.&quot; Note, Christ would not have those censured nor discouraged who sincerely design to please him, though in their honest endeavours there be not all the discretion that may be, Rom 14:3. Though we would not do as they do, yet let them alone. For Mary&#039;s justification,
1. Christ puts a favourable construction upon what she did, which those that condemned it were not aware of: Against the day of my burying she has kept this. Or, She has reserved this for the day of my embalming; so Dr. Hammond. &quot;You do not grudge the ointment used for the embalming of your dead friends, nor say that it should be sold, and given to the poor. Now this anointing either was so intended, or at least may be so interpreted; for the day of my burying is now at hand, and she has anointed a body that is already as good as dead.&quot; Note, (1.) Our Lord Jesus thought much and often of his own death and burial; it would be good for us to do so too. (2.) Providence does often so open a door of opportunity to good Christians, and the Spirit of grace does so open their hearts, that the expressions of their pious zeal prove to be more seasonable, and more beautiful, than any foresight of their own could make them. (3.) The grace of Christ puts kind comments upon the pious words and actions of good people, and not only makes the best of what is amiss, but makes the most of what is good.
2. He gives a sufficient answer to Judas&#039;s objection, Joh 12:8. (1.) It is so ordered in the kingdom of Providence that the poor we have always with us, some or other that are proper objects of charity (Deu 15:11); such there will be as long as there are in this lapsed state of mankind so much folly and so much affliction. (2.) It is so ordered in the kingdom of grace that the church should not always have the bodily presence of Jesus Christ: &quot;Me you have not always, but only nor for a little time.&quot; Note, We need wisdom, when two duties come in competition, to know which to give the preference to, which must be determined by the circumstances. Opportunities are to be improved, and those opportunities first and most vigorously which are likely to be of the shortest continuance, and which we see most speedily hastening away. That good duty which may be done at any time ought to give way to that which cannot be done but just now.
VI. The public notice which was taken of our Lord Jesus here at this supper in Bethany (Joh 12:9): Much people of the Jews knew that he was there, for he was the talk of the town, and they came flocking thither; the more because he had lately absconded, and now broke out as the sun from behind a dark cloud. 1. They came to see Jesus, whose name was very much magnified, and made considerable by the late miracle he had wrought in raising Lazarus. They came, not to hear him, but to gratify their curiosity with a sight of him here at Bethany, fearing he would not appear publicly, as he used to do, this passover. They came, not to seize him, or inform against him, though the government had prosecuted him to an outlawry, but to see him and show him respect. Note, There are some in whose affections Christ will have an interest, in spite of all the attempts of his enemies to misrepresent him. It being known where Christ was, multitudes came to him. Note, Where the king is there is the court; where Christ is there will the gathering of the people be, Luk 17:37. 2. They came to see Lazarus and Christ together, which was a very inviting sight. Some came for the confirmation of their faith in Christ, to have the story perhaps from Lazarus&#039;s own mouth. Others came only for the gratifying of their curiosity, that they might say they had seen a man who had been dead and buried, and yet lived again; so that Lazarus served for a show, these holy-days, to those who, like the Athenians, spent their time in telling and hearing new things. Perhaps some came to put curious questions to Lazarus about the state of the dead, to ask what news from the other world; we ourselves have sometimes said, it may be, We would have gone a great way for one hour&#039;s discourse with Lazarus. But if any came on this errand it is probable that Lazarus was silent, and gave them no account of his voyage; at least, the scripture is silent, and gives us no account of it; and we must not covet to be wise above what is written. But our Lord Jesus was present, who was a much fitter person for them to apply to than Lazarus; for if we hear not Moses and the prophets, Christ and the apostles, if we heed not what they tell us concerning another world, neither should we be persuaded though Lazarus rose from the dead. We have a more sure word of prophecy.
VII. The indignation of the chief priests at the growing interest of our Lord Jesus, and their plot to crush it (Joh 12:10, Joh 12:11): They consulted (or decreed) how they might put Lazarus also to death, because that by reason of him (of what was done to him, not of any thing he said or did) many of the Jews went away, and believed on Jesus. Here observe,
1. How vain and unsuccessful their attempts against Christ had hitherto been. They had done all they could to alienate the people from him, and exasperate them against him, and yet many of the Jews, their neighbours, their creatures, their admirers, were so overcome by the convincing evidence of Christ&#039;s miracles that they went away from the interest and party of the priests, went off from obedience to their tyranny, and believed on Jesus; and it was by reason of Lazarus; his resurrection put life into their faith, and convinced them that this Jesus was undoubtedly the Messiah, and had life in himself, and power to give life. This miracle confirmed them in the belief of his other miracles, which they had heard he wrought in Galilee: what was impossible to him that could raise the dead?
2. How absurd and unreasonable this day&#039;s vote was - that Lazarus must be put to death. This is an instance of the most brutish rage that could be; they were like a wild bull in a net, full of fury, and laying about them without any consideration. It was a sign that they neither feared God nor regarded man. For, (1.) If they had feared God, they would not have done such an act of defiance to him. God will have Lazarus to live by miracle, and they will have him to die by malice. They cry, Away with such a fellow, it is not fit he should live, when God had so lately sent him back to the earth, declaring it highly fit he should live; what was this but walking contrary to God? They would put Lazarus to death, and challenge almighty power to raise him again, as if they could contend with God, and try titles with the King of kings. Who has the keys of death and the grave, he or they? O caeca malitia! Christus qui suscitare potuit mortuum, non possit occisum. - Blind malice, to suppose that Christ, who could raise one that had died a natural death, could not raise one that had been slain! - Augustine in loc. Lazarus is singled out to be the object of their special hatred, because God has distinguished him by the tokens of his peculiar love, as if they had made a league offensive and defensive with death and hell, and resolved to be severe upon all deserters. One would think that they should rather have consulted how they might have joined in friendship with Lazarus and his family, and by their mediation have reconciled themselves to this Jesus whom they had persecuted; but the god of this world had blinded their minds. (2.) If they had regarded man, they would not have done such an act of injustice to Lazarus, an innocent man, to whose charge they could not pretend to lay any crime. What bands are strong enough to hold those who can so easily break through the most sacred ties of common justice, and violate the maxims which even nature itself teaches? But the support of their own tyranny and superstition was thought sufficient, as in the church of Rome, not only to justify, but to consecrate the greatest villanies, and make them meritorious.</p>

<p>I. Here the apostle answers several objections, which might be made, to clear his way. No truth so plain and evident but wicked wits and corrupt carnal hearts will have something to say against it; but divine truths must be cleared from cavil.
Object. 1. If Jew and Gentile stand so much upon the same level before God, what advantage then hath the Jew? Hath not God often spoken with a great deal of respect for the Jews, as a non-such people (Deu 33:29), a holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he institute circumcision as a badge of their church-membership, and a seal of their covenant-relation to God? Now does not this levelling doctrine deny them all such prerogatives, and reflect dishonour upon the ordinance of circumcision, as a fruitless insignificant thing.
Answer. The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, though these be not infallibly saving (Rom 3:2): Much every way. The door is open to the Gentiles as well as the Jews, but the Jews have a fairer way up to this door, by reason of their church-privileges, which are not to be undervalued, though many that have them perish eternally for not improving them. He reckons up many of the Jews&#039; privileges Rom 9:4, Rom 9:5; here he mentions but one (which is indeed instar omnium - equivalent to all), that unto them were committed the oracles of God, that is, the scriptures of the Old Testament, especially the law of Moses, which is called the lively oracles (Act 7:38), and those types, promises, and prophecies, which relate to Christ and the gospel. The scriptures are the oracles of God: they are a divine revelation, they come from heaven, are of infallible truth, and of eternal consequence as oracles. The Septuagint call the Urim and Thummim the logia - the oracles. The scripture is our breast-plate of judgment. We must have recourse to the law and to the testimony, as to an oracle. The gospel is called the oracles of God, Heb 5:12; Pe1 4:11. Now these oracles were committed to the Jews; the Old Testament was written in their language; Moses and the prophets were of their nation, lived among them, preached and wrote primarily to and for the Jews. They were committed to them as trustees for succeeding ages and churches. The Old Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to posterity. The Jews were the Christians&#039; library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God&#039;s gracious care and providence. The Jews had the means of salvation, but they had not the monopoly of salvation. Now this he mentions with a chiefly, prōton men gar - this was their prime and principal privilege. The enjoyment of God&#039;s word and ordinances is the chief happiness of a people, is to be put in the imprimis of their advantages, Deu 4:8; Deu 33:3; Psa 147:20.
Object. 2. Against what he had said of the advantages the Jews had in the lively oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continued strangers to Christ, and enemies to his gospel? Some did not believe, Rom 3:3.
Answer. It is very true that some, nay most of the present Jews, do not believe in Christ; but shall their unbelief make the faith of God without effect? The apostle startles at such a thought: God forbid! The infidelity and obstinacy of the Jews could not invalidate and overthrow those prophecies of the Messiah which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa 49:5. God&#039;s words shall be accomplished, his purposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar. Let God be true but every man a liar; let us abide by this principle, that God is true to every word which he has spoken, and will let none of his oracles fall to the ground, though thereby we give the lie to man; better question and overthrow the credit of all the men in the world than doubt of the faithfulness of God. What David said in his haste (Psa 116:11), that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie (Psa 62:9), altogether vanity, Psa 39:5. All men are liars, compared with God. It is very comfortable, when we find every man a liar (no faith in man), that God is faithful. When they speak vanity every one with his neighbour, it is very comfortable to think that the words of the Lord are pure words, Psa 12:2, Psa 12:6. For the further proof of this he quotes Psa 51:4, That thou mightest be justified, the design of which is to show, 1. That God does and will preserve his own honour in the world, notwithstanding the sins of men. 2. That it is our duty, in all our conclusions concerning ourselves and others, to justify God and to assert and maintain his justice, truth, and goodness, however it goes. David lays a load upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit or reputation of man shift for itself, the matter is not great whether it sink or swim; let us hold fast this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his ways, and holy in all his works. Thus is God justified in his sayings, and cleared when he judges (as it is Psa 51:4), or when he is judged, as it is here rendered. When men presume to quarrel with God and his proceedings, we may be sure the sentence will go on God&#039;s side.
Object. 3. Carnal hearts might hence take occasion to encourage themselves in sin. He had said that the universal guilt and corruption of mankind gave occasion to the manifestation of God&#039;s righteousness in Jesus Christ. Now it may be suggested, If all our sin be so far from overthrowing God&#039;s honour that it commends it, and his ends are secured, so that there is no harm done, is it not unjust for God to punish our sin and unbelief so severely? If the unrighteousness of the Jews gave occasion to the calling in of the Gentiles, and so to God&#039;s greater glory, why are the Jews so much censured? If our unrighteousness commend the righteousness of God, what shall we say? Rom 3:5. What inference may be drawn from this? Is God unrighteous, mē adikos ho Theos - Is not God unrighteous (so it may be read, more in the form of an objection), who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with equity of God&#039;s proceedings, and to condemn him that is most just, Job 34:17. I speak as a man, that is, I object this as the of carnal hearts; it is suggested like a man, a vain, foolish, proud creature.
Answer. God forbid; far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness are rather to be startled at than parleyed with. Get thee behind me, Satan; never entertain such a thought. For then how shall God judge the world? Rom 3:6. The argument is much the same with that of Abraham (Gen 18:25): Shall not the Judge of all the earth do right? No doubt, he shall. If he were not infinitely just and righteous, he would be unfit to be the judge of all the earth. Shall even he that hateth right govern? Job 34:17. Compare Job 34:18, Job 34:19. The sin has never the less of malignity and demerit in it though God bring glory to himself out of it. It is only accidentally that sin commends God&#039;s righteousness. No thanks to the sinner for that, who intends no such thing. The consideration of God&#039;s judging the world should for ever silence all our doubtings of, and reflections upon, his justice and equity. It is not for us to arraign the proceedings of such an absolute Sovereign. The sentence of the supreme court, whence lies no appeal, is not to be called in question.
Object. 4. The former objection is repeated and prosecuted (Rom 3:7, Rom 3:8), for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit. But his setting off the objection in its own colours is sufficient to answer it: If the truth of God has more abounded through my lie. He supposes the sophisters to follow their objection thus: &quot;If my lie, that is, my sin&quot; (for there is something of a lie in every sin, especially in the sins of professors) &quot;have occasioned the glorifying of God&#039;s truth and faithfulness, why should I be judged and condemned as a sinner, and not rather thence take encouragement to go on in my sin, that grace may abound?&quot; an inference which at first sight appears too black to be argued, and fit to be cast out with abhorrence. Daring sinners take occasion to boast in mischief, because the goodness of God endures continually, Psa 52:1. Let us do evil that good may come is oftener in the heart than in the mouth of sinners, so justifying themselves in their wicked ways. Mentioning this wicked thought, he observes, in a parenthesis, that there were those who charged such doctrines as this upon Paul and his fellow-ministers: Some affirm that we say so. It is no new thing for the best of God&#039;s people and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be thought strange, when our Master himself was said to be in league with Beelzebub. Many have been reproached as if they had said that the contrary of which they maintain: it is an old artifice of Satan thus to cast dirt upon Christ&#039;s ministers, Fortiter calumniari, aliquid adhaerebit - Lay slander thickly on, for some will be sure to stick. The best men and the best truths are subject to slander. Bishop Sanderson makes a further remark upon this, as we are slanderously reported - blasphēmoumetha. Blasphemy in scripture usually signifies the highest degree of slander, speaking ill of God. The slander of a minister and his regular doctrine is a more than ordinary slander, it is a kind of blasphemy, not for his person&#039;s sake, but for his calling&#039;s sake and his work&#039;s sake, Th1 5:13.
Answer. He says no more by way of confutation but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers; God will justly condemn those who unjustly condemn his truth. Or, rather, it is to be applied to those who embolden themselves in sin under a pretence of God&#039;s getting glory to himself out of it. Those who deliberately do evil that good may come of it will be so far from escaping, under the shelter of that excuse, that it will rather justify their damnation, and render them the more inexcusable; for sinning upon such a surmise, and in such a confidence, argues a great deal both of the wit and of the will in the sin - a wicked will deliberately to choose the evil, and a wicked wit to palliate it with the pretence of good arising from it. Therefore their damnation is just; and, whatever excuses of this kind they may now please themselves with, they will none of them stand good in the great day, but God will be justified in his proceedings, and all flesh, even the proud flesh that now lifts up itself against him, shall be silent before him. Some think Paul herein refers to the approaching ruin of the Jewish church and nation, which their obstinacy and self-justification in their unbelief hastened upon them apace.
II. Paul, having removed these objections, next revives his assertion of the general guilt and corruption of mankind in common, both of Jews and Gentiles, Rom 3:9-18. &quot;Are we better than they, we Jews, to whom were committed the oracles of God? Does this recommend us to God, or will this justify us? No, by no means.&quot; Or, &quot;Are we Christians (Jews and Gentiles) so much better antecedently than the unbelieving part as to have merited God&#039;s grace? Alas! no: before free grace made the difference, those of us that had been Jews and those that had been Gentiles were all alike corrupted.&quot; They are all under sin. Under the guilt of sin: under it as under a sentence; - under it as under a bond, by which they are bound over to eternal ruin and damnation; - under it as under a burden (Psa 38:4) that will sink them to the lowest hell: we are guilty before God, Rom 3:19. Under the government and dominion of sin: under it as under a tyrant and cruel task-master, enslaved to it; - under it as under a yoke; - under the power of it, sold to work wickedness. And this he had proved, proētiasametha. It is a law term: We have charged them with it, and have made good our charge; we have proved the indictment, we have convicted them by the notorious evidence of the fact. This charge and conviction he here further illustrates by several scriptures out of the Old Testament, which describe the corrupt depraved state of all men, till grave restrain or change them; so that herein as in a glass we may all of us behold our natural face. The Rom 3:10, Rom 3:11, and Rom 3:12 verses are taken from Psa 14:1-3, which are repeated as containing a very weighty truth, Psa 53:1-3. The rest that follows here is found in the Septuagint translation of the 14th Psalm, which some think the apostle chooses to follow as better known; but I rather think that Paul took these passages from other places of scripture here referred to, but in later copies of the Septuagint they were all added in Psa 14:1-7 from this discourse of Paul. It is observable that, to prove the general corruption of nature, he quotes some scriptures which speak of the particular corruptions of particular persons, as of Doeg (Psa 140:3), of the Jews (Isa 59:7, Isa 59:8), which shows that the same sins that are committed by one are in the nature of all. The times of David and Isaiah were some of the better times, and yet to their days he refers. What is said Psa 14:1-7 is expressly spoken of all the children of men, and that upon a particular view and inspection made by God himself. The Lord looked down, as upon the old world, Gen 6:5. And this judgment of God was according to truth. He who, when he himself had made all, looked upon every thing that he had made, and behold all was very good, now that man had marred all, looked, and behold all was very bad. Let us take a view of the particulars. Observe,
1. That which is habitual, which is two-fold: -
(1.) An habitual defect of every thing that is good. [1.] There is none righteous, none that has an honest good principle of virtue, or is governed by such a principle, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; no, not one; implying that, if there had been but one, God would have found him out. When all the world was corrupt, God had his eye upon one righteous Noah. Even those who through grace are justified and sanctified were none of them righteous by nature. No righteousness is born with us. The man after God&#039;s own heart owns himself conceived in sin. [2.] There is none that understandeth, Rom 3:11. The fault lies in the corruption of the understanding; that is blinded, depraved, perverted. Religion and righteousness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools. [3.] None that seeketh after God, that is, none that has any regard to God, any desire after him. Those may justly be reckoned to have no understanding that do not seek after God. The carnal mind is so far from seeking after God that really it is enmity against him. [4.] They are together become unprofitable, Rom 3:12. Those that have forsaken God soon grow good for nothing, useless burdens of the earth. Those that are in a state of sin are the most unprofitable creatures under the sun; for it follows, [5.] There is none that doeth good; no, not a just man upon the earth, that doeth good, and sinneth not, Ecc 7:23. Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle and end; so that it may be said, There is none that doeth good. Malum oritur ex quolibet defectu - Every defect is the source of evil.
(2.) An habitual defection to every thing that is evil: They are all gone out of the way. No wonder that those miss the right way who do not seek after God, the highest end. God made man in the way, set him in right, but he hath forsaken it. The corruption of mankind is an apostasy.
2. That which is actual. And what good can be expected from such a degenerate race? He instances,
(1.) In their words (Rom 3:13, Rom 3:14), in three things particularly: - [1.] Cruelty: Their throat is an open sepulchre, ready to swallow up the poor and innocent, waiting an opportunity to do mischief, like the old serpent seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when they do not openly avow this cruelty, and vent it publicly, yet they are underhand intending mischief: the poison of asps is under their lips (Jam 3:8), the most venomous and incurable poison, with which they blast the good name of their neighbour by reproaches, and aim at his life by false witness. These passages are borrowed from Psa 5:9 and Psa 140:3. [2.] Cheating: With their tongues they have used deceit. Herein they show themselves the devil&#039;s children, for he is a liar, and the father of lies. They have used it: it intimates that they make a trade of lying; it is their constant practice, especially belying the ways and people of God. [3.] Cursing: reflecting upon God, and blaspheming his holy name; wishing evil to their brethren: Their mouth is full of cursing and bitterness. This is mentioned as one of the great sins of the tongue, Jam 3:9. But those that thus love cursing shall have enough of it, Psa 109:17-19. How many, who are called Christians, do by these sin evince that they are still under the reign and dominion of sin, still in the condition that they were born in.
(2.) In their ways (Rom 3:15-17): Their feet are swift to shed blood; that is, they are very industrious to compass any cruel design, ready to lay hold of all such opportunities. Wherever they go, destruction and misery go along with them; these are their companions-destruction and misery to the people of God, to the country and neighbourhood where they live, to the land and nation, and to themselves at last. Besides the destruction and misery that are at the end of their ways (death is the end of these things), destruction and misery are in their ways; their sin is its own punishment: a man needs no more to make him miserable than to be a slave to his sins. - And the way of peace have they not known; that is, they know not how to preserve peace with others, nor how to obtain peace for themselves. They may talk of peace, such a peace as is in the devil&#039;s palace, while he keeps it, but they are strangers to all true peace; they know not the things that belong to their peace. These are quoted from Pro 1:16; Isa 59:7, Isa 59:8.
(3.) The root of all this we have: There is no fear of God before their eyes, Rom 3:18. The fear of God is here put for all practical religion, which consists in an awful and serious regard to the word and will of God as our rule, to the honour and glory of God as our end. Wicked people have not this before their eyes; that is, they do not steer by it; they are governed by other rules, aim at other ends. This is quoted from Psa 36:1. Where no fear of God is, no good is to be expected. The fear of God is would lay a restraint upon our spirits, and keep them right, Neh 5:15. When once fear is cast off, prayer is restrained (Job 15:4), and then all goes to wreck and ruin quickly. So that we have here a short account of the general depravity and corruption of mankind; and may say, O Adam! what hast thou done? God made man upright, but thus he hath sought out many inventions.</p>

<p>The apostle cautions the Colossians against deceivers (Col 2:4): And this I say lest any man beguile you with enticing words; and Col 2:8, Lest any man spoil you. He insists so much upon the perfection of Christ and the gospel revelation, to preserve them from the ensnaring insinuations of those who would corrupt their principles. Note, 1. The way in which Satan spoils souls is by beguiling them. He deceives them, and by this means slays them. He is the old serpent who beguiled Eve through his subtlety, Co2 11:3. He could not ruin us if he did not cheat us; and he could not cheat us but by our own fault and folly. 2. Satan&#039;s agents, who aim to spoil them, beguile them with enticing words. See the danger of enticing words; how many are ruined by the flattery of those who lie in wait to deceive, and by the false disguises and fair appearances of evil principles and wicked practices. By good words, and fair speeches, they deceive the hearts of the simple, Rom 16:18. &quot;You ought to stand upon your guard against enticing words, and be aware and afraid of those who would entice you to any evil; for that which they aim at is to spoil you.&quot; If sinners entice thee, consent thou not, Pro 1:10. Observe,
I. A sovereign antidote against seducers (Col 2:6, Col 2:7): As you have therefore received Christ Jesus the Lord, so walk you in him, rooted and built up, etc. Here note, 1. All Christians have, in profession at least, received Jesus Christ the Lord, received him as Christ, the great prophet of the church, anointed by God to reveal his will; as Jesus the great high priest, and Saviour from sin and wrath, by the expiatory sacrifice of himself; and as Lord, or sovereign and king, whom we are to obey and be subject to. - Received him, consented to him, taken him for ours in every relation and every capacity, and for all the purposes and uses of them. 2. The great concern of those who have received Christ is to walk in him - to make their practices conformable to their principles and their conversation agreeable to their engagements. As we have received Christ, or consented to be his, so we must walk with him in our daily course and keep up our communion with him. 3. The more closely we walk with Christ the more we are rooted and established in the faith. A good conversation is the best establishment of a good faith. If we walk in him, we shall be rooted in him; and the more firmly we are rooted in him the more closely we shall walk in him: Rooted and built up. Observe, We cannot be built up in Christ, unless we be first rooted in him. We must be united to him by a lively faith, and heartily consent to his covenant, and then we shall grow up in him in all things. - As you have been taught - &quot;according to the rule of the Christian doctrine, in which you have been instructed.&quot; Observe, A good education has a good influence upon our establishment. We must be established in the faith, as we have been taught, abounding therein. Observe, Being established in the faith, we must abound therein, and improve in it more and more; and this with thanksgiving. The way to have the benefit and comfort of God&#039;s grace is to be much in giving thanks for it. We must join thanksgiving to all our improvements, and be sensible of the mercy of all our privileges and attainments. Observe,
II. The fair warning given us of our danger: Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, Col 2:8. There is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion, such a study of the works of God as leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vain and deceitful, which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God, and while it pleases men&#039;s fancies ruins their faith; as nice and curious speculations about things above us, or of no use and concern to us; or a care of words and terms of art, which have only an empty and often a cheating appearance of knowledge. After the tradition of men, after the rudiments of the world: this plainly reflects upon the Jewish pedagogy or economy, as well as the Pagan learning. The Jews governed themselves by the traditions of their elders and the rudiments or elements of the world, the rites and observances which were only preparatory and introductory to the gospel state; the Gentiles mixed their maxims of philosophy with their Christian principles; and both alienated their minds from Christ. Those who pin their faith on other men&#039;s sleeves, and walk in the way of the world, have turned away from following after Christ. The deceivers were especially the Jewish teachers, who endeavoured to keep up the law of Moses in conjunction with the gospel of Christ, but really in competition with it and contradiction to it. Now here the apostle shows,
1. That we have in Christ the substance of all the shadows of the ceremonial law; for example, (1.) Had they then the Shechinah, or special presence of God, called the glory, from the visible token of it? So have we now in Jesus Christ (Col 2:9): For in him dwelleth all the fulness of the Godhead bodily. Under the law, the presence of God dwelt between the cherubim, in a cloud which covered the mercy-seat; but now it dwells in the person of our Redeemer, who partakes of our nature, and is bone of our bone and flesh of our flesh, and has more clearly declared the Father to us. It dwells in him bodily; not as the body is opposed to the spirit, but as the body is opposed to the shadow. The fulness of the Godhead dwells in the Christ really, and not figuratively; for he is both God and man. (2.) Had they circumcision, which was the seal of the covenant? In Christ we are circumcised with the circumcision made without hands (Col 2:11), by the work of regeneration in us, which is the spiritual or Christian circumcision. He is a Jew who is one inwardly, and circumcision is that of the heart, Rom 2:29. This is owing to Christ, and belongs to the Christian dispensation. It is made without hands; not by the power of any creature, but by the power of the blessed Spirit of God. We are born of the Spirit, Joh 3:5. And it is the washing of regeneration, and renewing of the Holy Spirit, Tit 3:5. It consists in putting off the body of the sins of the flesh, in renouncing sin and reforming our lives, not in mere external rites. It is not the putting away of the filth of the flesh, but the answer of a good conscience towards God, Pe1 3:21. And it is not enough to put away some one particular sin, but we must put off the whole body of sin. The old man must be crucified, and the body of sin destroyed, Rom 6:6. Christ was circumcised, and, by virtue of our union to him, we partake of that effectual grace which puts off the body of the sins of the flesh. Again, The Jews thought themselves complete in the ceremonial law; but we are complete in Christ, Col 2:10. That was imperfect and defective; if the first covenant had been faultless, there would no place have been sought for the second (Heb 8:7), and the law was but a shadow of good things, and could never, by those sacrifices, make the comers thereunto perfect, Heb 10:1. But all the defects of it are made up in the gospel of Christ, by the complete sacrifice for sin and revelation of the will of God. Which is the head of all principality and power. As the Old Testament priesthood had its perfection in Christ, so likewise had the kingdom of David, which was the eminent principality and power under the Old Testament, and which the Jews valued themselves so much upon. And he is the Lord and head of all the powers in heaven and earth, of angels and men. Angels, and authorities, and powers are subject to him, Pe1 3:22.
2. We have communion with Christ in his whole undertaking (Col 2:12): Buried with him in baptism, wherein also you have risen with him. We are both buried and rise with him, and both are signified by our baptism; not that there is anything in the sign or ceremony of baptism which represents this burying and rising, any more than the crucifixion of Christ is represented by any visible resemblance in the Lord&#039;s supper: and he is speaking of the circumcision made without hands; and says it is through the faith of the operation of God. But the thing signified by our baptism is that we are buried with Christ, as baptism is the seal of the covenant and an obligation to our dying to sin; and that we are raised with Christ, as it is a seal and obligation to our living to righteousness, or newness of life. God in baptism engages to be to us a God, and we become engaged to be his people, and by his grace to die to sin and to live to righteousness, or put off the old man and put on the new.</p>