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We have here an account of the state of the family into which Samuel the prophet was born. His father's name was Elkanah, a Levite, and of the family of the Kohathites (the most honourable house of that tribe) as appears, Ch1 6:33, Ch1 6:34. His ancestor Zuph was an Ephrathite, that is, of Bethlehem-Judah, which was called Ephrathah, Ruth, Rut 1:2. There this family of the Levites was first seated, but one branch of it, in process of time, removed to Mount Ephraim, from which Elkanah descended. Micah's Levite came from Bethlehem to Mount Ephraim, Jdg 17:8. Perhaps notice is taken of their being originally Ephrathites to show their alliance to David. This Elkanah lived at Ramah, or Ramathaim, which signifies the double Ramah, the higher and lower town, the same with Arimathea of which Joseph was, here called Ramathaim-zophim. Zophim signifies watchmen; probably they had one of the schools of the prophets there, for prophets are called watchmen: the Chaldee paraphrase calls Elkanah a disciple of the prophets. But it seems to me that it was in Samuel that prophecy revived, before his time there being, for a great while, no open vision, Sa1 3:1. Nor is there any mention of a prophet of the Lord from Moses to Samuel, except Jdg 6:8. So that we have no reason to think that there was any nursery or college of prophets here till Samuel himself founded one, Jdg 19:19, Jdg 19:20. This is the account of Samuel's parentage, and the place of his nativity. Let us now take notice of the state of the family. I. It was a devout family. All the families of Israel should be so, but Levites' families in a particular manner. Ministers should be patterns of family religion. Elkanah went up at the solemn feasts to the tabernacle at Shiloh, to worship and to sacrifice to the Lord of hosts. I think this is the first time in scripture that God is called the Lord of hosts - Jehovah Sabaoth, a name by which he was afterwards very much called and known. Probably Samuel the prophet was the first that used this title of God, for the comfort of Israel, when in his time their hosts were few and feeble and those of their enemies many and mighty; then it would be a support to them to think that the God they served was Lord of hosts, of all the hosts both of heaven and earth; of them he has a sovereign command, and makes what use he pleases of them. Elkanah was a country Levite, and, for aught that appears, had not any place or office which required his attendance at the tabernacle, but he went up as a common Israelite, with his own sacrifices, to encourage his neighbours and set them a good example. When he sacrificed he worshipped, joining prayers and thanksgivings with his sacrifices. In this course of religion he was constant, for he went up yearly. And that which made it the more commendable in him was, 1. That there was a general decay and neglect of religion in the nations. Some among them worshipped other gods, and the generality were remiss in the service of the God of Israel, and yet Elkanah kept his integrity; whatever others did, his resolution was that he and his house should serve the Lord. 2. That Hophni and Phinehas, the sons of Eli, were the men that were now chiefly employed in the service of the house of God; and they were men that conducted themselves very ill in their place, as we shall find afterwards; yet Elkanah went up to sacrifice. God had then tied his people to one place and one altar, and forbidden them, under any pretence whatsoever, to worship elsewhere, and therefore, in pure obedience to that command, he attended at Shiloh. If the priests did not do their duty, he would do his. Thanks be to God, we, under the gospel, are not tied to any one place or family; but the pastors and teachers whom the exalted Redeemer has given to his church are those only whose ministration tends to the perfecting of the saints and the edifying of the body of Christ, Eph 4:11, Eph 4:12. None have dominion over our faith; but our obligation is to those that are the helpers of our holiness and joy, not to any that by their scandalous immoralities, like Hophni and Phinehas, make the sacrifices of the Lord to be abhorred, though still the validity and efficacy of the sacraments depend not on the purity of him that administers them. II. Yet it was a divided family, and the divisions of it carried with them both guilt and grief. Where there is piety, it is a pity but there should be unity. The joint-devotions of a family should put an end to divisions in it. 1. The original cause of this division was Elkanah's marrying two wives, which was a transgression of the original institution of marriage, to which our Saviour reduces it. Mat 19:5, Mat 19:8, From the beginning it was not so. It made mischief in Abraham's family, and Jacob's, and here in Elkanah's. How much better does the law of God provide for our comfort and ease in this world than we should, if we were left to ourselves! It is probable that Elkanah married Hannah first, and, because he had not children by her so soon as he hoped, he married Peninnah, who bore him children indeed, but was in other things a vexation to him. Thus are men often beaten with rods of their own making. 2. That which followed upon this error was that the two wives could not agree. They had different blessings: Peninnah, like Leah, was fruitful and had many children, which should have made her easy and thankful, though she was but a second wife, and was less beloved; Hannah, like Rachel, was childless indeed, but she was very dear to her husband, and he took all occasions to let both her and others know that she was so, and many a worthy portion he gave her (Sa1 1:5), and this should have made her easy and thankful. But they were of different tempers: Peninnah could not bear the blessing of fruitfulness, but she grew haughty and insolent; Hannah could not bear the affliction of barrenness, but she grew melancholy and discontented: and Elkanah had a difficult part to act between them. (1.) Elkanah kept up his attendance at God's altar notwithstanding this unhappy difference in his family, and took his wives and children with him, that, if they could not agree in other things, they might agree to worship God together. If the devotions of a family prevail not to put an end to its divisions, yet let not the divisions put a stop to the devotions. (2.) He did all he could to encourage Hannah, and to keep up her spirits under her affliction, Sa1 1:4, Sa1 1:5. At the feast he offered peace-offerings, to supplicate for peace in his family; and when he and his family were to eat their share of the sacrifice, in token of their communion with God and his altar, though he carved to Peninnah and her children competent portions, yet to Hannah he gave a worthy portion, the choicest piece that came to the table, the piece (whatever it was) that used to be given on such occasions to those that were most valued; this he did in token of his love to her, and to give all possible assurances of it. Observe, [1.] Elkanah loved his wife never the less for her being barren. Christ loves his church, notwithstanding her infirmities, her barrenness; and so ought men to love their wives, Eph 5:25. To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is not their sin but their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. [2.] He studied to show his love so much the more because she was afflicted, insulted, and low-spirited. It is wisdom and duty to support the weakest, and to hold up those that are run down. [3.] He showed his great love to her by the share he gave her of his peace-offerings. Thus we should testify our affection to our friends and relations, by abounding in prayer for them. The better we love them the more room let us give them in our prayers. (3.) Peninnah was extremely peevish and provoking. [1.] She upbraided Hannah with her affliction, despised her because she was barren, and gave her taunting language, as one whom Heaven did not favour. [2.] She envied the interest she had in the love of Elkanah, and the more kind he was to her the more was she exasperated against her, which was all over base and barbarous. [3.] She did this most when they went up to the house of the Lord, perhaps because then they were more together than at other times, or because then Elkanah showed his affection most to Hannah. But it was very sinful at such a time to show her malice, when pure hands were to be lifted up at God's altar without wrath and quarrelling. It was likewise very unkind at that time to vex Hannah, not only because then they were in company, and others would take notice of it, but then Hannah was to mind her devotions, and desired to be most calm and composed, and free from disturbance. The great adversary to our purity and peace is then most industrious to ruffle us when we should be most composed. When the sons of God come to present themselves before the Lord Satan will be sure to come among them, Job 1:6. [4.] She continued to do this from year to year, not once or twice, but it was her constant practice; neither deference to her husband nor compassion to Hannah could break her of it. [5.] That which she designed was to make her fret, perhaps in hopes to break her heart, that she might possess her husband's heart solely, or because she took a pleasure in her uneasiness, nor could Hannah gratify her more than by fretting. Note, It is an evidence of a base disposition to delight in grieving those that are melancholy and of a sorrowful spirit, and in putting those out of humour that are apt to fret and be uneasy. We ought to bear one another's burdens, not add to them. (4.) Hannah (poor woman) could not hear the provocation: She wept, and did not eat, Sa1 1:7. It made her uneasy to herself and to all her relations. She did not eat of the feast; her trouble took away her appetite, made her unfit for any company, and a jar in the harmony of family-joy. It was of the feast upon the sacrifice that she did not eat, for they were not to eat of the holy things in their mourning, Deu 26:14; Lev 10:19. Yet it was her infirmity so far to give way to the sorrow of the world as to unfit herself for holy joy in God. Those that are of a fretful spirit, and are apt to lay provocations too much to heart, are enemies to themselves, and strip themselves very much of the comforts both of life and godliness. We find that God took notice of this ill effect of discontents and disagreements in the conjugal relation, that the parties aggrieved covered the altar of the Lord with tears, insomuch that he regarded not the offering, Mal 2:13. (5.) Elkanah said what he could to her to comfort her. She did not upbraid him with his unkindness in marrying another wife as Sarah did, nor did she render to Peninnah railing for railing, but took the trouble wholly to herself, which made her an object of much compassion. Elkanah showed himself extremely grieved at her grief (Sa1 1:8): Hannah, why weepest thou? [1.] He is much disquieted to see her thus overwhelmed with sorrow. Those that by marriage are made one flesh ought thus far to be of one spirit too, to share in each other's troubles, so that one cannot be easy while the other is uneasy. [2.] He gives her a loving reproof for it: Why weepest thou? And why is thy heart grieved? As many as God loves he rebukes, and so should we. He puts her upon enquiring into the cause of her grief. Though she had just reason to be troubled, yet let her consider whether she had reason to be troubled to such a degree, especially so much as to be taken off by it from eating of the holy things. Note, Our sorrow upon any account is sinful and inordinate when it diverts us from our duty to God and embitters our comfort in him, when it makes us unthankful for the mercies we enjoy and distrustful of the goodness of God to us in further mercies, when it casts a damp upon our joy in Christ, and hinders us from doing the duty and taking the comfort of our particular relations. [3.] He intimates that nothing should be wanting on his part to balance her grief: "Am not I better to thee than ten sons? Thou knowest thou hast my entire affection, and let that comfort thee." Note, We ought to take notice of our comforts, to keep us from grieving excessively for our crosses; for our crosses we deserve, but our comforts we have forfeited. If we would keep the balance even, we must look at that which is for us, as well as at that which is against us, else we are unjust to Providence and unkind to ourselves. God hath set the one over-against the other (Ecc 7:14) and so should we.

Samuel is here executing the office of a prophet, giving Saul full assurance from God that he should be king, as he was afterwards, according to these prophecies which went before of him. I. He anointed him and kissed him, Sa1 10:1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. "God has anointed thee," says Samuel, "to be king, and I am satisfied and very well pleased, in pledge of which take this kiss." It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Psa 2:12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him. II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, Sa1 10:2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters. 2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, Sa1 10:3, Sa1 10:4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life. 3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (Sa1 10:5, Sa1 10:6) tells him, (1.) Where this would happen: At the hill of God, where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, Sa1 13:3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, Kg2 3:15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Psa 138:5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned. III. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (Sa1 10:7): "Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee." But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, Sa1 10:8. How his failing in this matter proved his fall we find afterwards, Sa1 13:11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.

Here, 1. Samuel departs in displeasure. Saul has set up for himself, and now he is left to himself: Samuel gat him from Gilgal (Sa1 13:15), and it does not appear that he either prayed with Saul or directed him. Yet in going up to Gibeah of Benjamin, which was Saul's city, he intimated that he had not quite abandoned him, but waited to do him a kindness another time. Or he went to the college of the prophets there, to pray for Saul when he did not think fit to pray with him. 2. Saul goes after him to Gibeah, and there musters his army, and finds his whole number to be but 600 men, Sa1 13:15, Sa1 13:16. Thus were they for their sin diminished and brought low. 3. The Philistines ravage the country, and put all the adjacent parts under contribution. The body of their army, or standing camp (as it is called in the margin, Sa1 13:23), lay in an advantageous pass at Michmash, but thence they sent out three separate parties or detachments that took several ways, to plunder the country, and bring in provisions for the army, Sa1 13:17, Sa1 13:18. By these the land of Israel was both terrified and impoverished, and the Philistines were animated and enriched. This the sin of Israel brought upon them, Isa 42:24. 4. The Israelites that take the field with Saul are unarmed, having only slings and clubs, not a sword or spear among them all, except what Saul and Jonathan themselves have, Sa1 13:19, Sa1 13:22. See here, (1.) How politic the Philistines were, when they had power in their hands, and did what they pleased in Israel. They put down all the smiths' shops, transplanted the smiths into their own country, and forbade any Israelite, under severe penalties, to exercise the trade or mystery of working in brass or iron, though they had rich mines of both (Deu 8:9) in such plenty that it was said of Asher, his shoes shall be iron and brass, Deu 33:25. This was subtilely done of the Philistines, for hereby they not only prevented the people of Israel from making themselves weapons of war (by which they would be both disused to military exercises and unfurnished when there was occasion), but obliged them to a dependence upon them even for the instruments of husbandry; they must go to them, that is, to some or other of their garrisons, which were dispersed in the country, to have all their iron-work done, and no more might an Israelite do than use a file (Sa1 13:20, Sa1 13:21), and no doubt the Philistines' smiths brought the Israelites long bills for work done. (2.) How impolitic Saul was, that did not, in the beginning of his reign, set himself to redress this grievance. Samuel's not doing it was very excusable; he fought with other artillery; thunder and lightning, in answer to his prayer, were to him instead of sword and spear; but for Saul, that pretended to be a king like the kings of the nations, to leave his soldiers without swords and spears, and take no care to provide them, especially when he might have done it out of the spoils of the Ammonites whom he conquered in the beginning of his reign, was such a piece of negligence as could by no means be excused. (3.) How slothful and mean-spirited the Israelites were, that suffered the Philistines thus to impose upon them and had no thought nor spirit to help themselves. It was reckoned very bad with them when there was not a shield or spear found among 40,000 in Israel (Jdg 5:8), and it was not better now, when there was never an Israelite with a sword by his side but the king and his son, never a soldier, never a gentleman; surely they were reduced to this, or began to be so, in Samuel's time, for we never find him with sword or spear in his hand. If they had not been dispirited, they could not have been disarmed, but it was sin that made them naked to their shame.

Here is, I. David's place of refuge. Having got away in the night from his own house, he fled not to Bethlehem to his relations, nor to any of the cities of Israel that had caressed and cried him up, to make an interest in them for his own preservation; but he ran straight to Samuel and told him all that Saul had done to him, Sa1 19:18. 1. Because Samuel was the man that had given him assurance of the crown, and his faith in that assurance now beginning to fail, and he being ready to say in his haste (or in his flight, as some read it, Psa 116:11), All men are liars ("not only Saul that promised me my life, but Samuel himself that promised me the throne"), whither should he go but to Samuel, for such encouragements, in this day of distress, as would support his faith? In flying to Samuel he made God his refuge, trusting in the shadow of his wings; where else can a good man think himself safe? 2. Because Samuel, as a prophet, was best able to advise him what to do in this day of his distress. In the psalm he penned the night before he had lifted up his prayer to God, and now he takes the first opportunity of waiting upon Samuel to receive direction and instruction from God. If we expect answers of peace to our prayers, we must have our ears open to God's word. 3. Because with Samuel there was a college of prophets with whom he might join in praising God, and the pleasure of this exercise would be the greatest relief imaginable to him in his present distress. He met with little rest or satisfaction in Saul's court, and therefore went to seek it in Samuel's church. And, doubtless, what little pleasure is to be had in this world those have it that live a life of communion with God; to this David retired in the time of trouble, Psa 27:4-6. II. David's protection in this place: He and Samuel went and dwelt (or lodged) in Naioth, where the school of the prophets was, in Ramah, as in a privileged place, for the Philistines themselves would not disturb that meeting, Sa1 10:10. But Saul, having notice of it by some of his spies (Sa1 19:19), sent officers to seize David, Sa1 19:20. When they did not bring him he sent more; when they returned not he sent the third time (Sa1 19:21), and, hearing no tidings of these, he went himself, Sa1 19:22. So impatient was he in his thirst after David's blood, so restless to compass his design against him, that, though baffled by one providence after another, he could not perceive that David was under the special protection of Heaven. It was below the king to go himself on such an errand as this; but persecutors will stoop to any thing, and stick at nothing, to gratify their malice. Saul lays aside all public business to hunt David. How was David delivered, now that he was just ready to fall (like his own lamb formerly) into the mouth of the lions? Not as he delivered his lamb, by slaying the lion, or, as Elijah was delivered, by consuming the messengers with fire from heaven, but by turning the lions for the present into lambs. 1. When the messengers came into the congregation where David was among the prophets the Spirit of God came upon them, and they prophesied, that is, they joined with the rest in praising God. Instead of seizing David, they themselves were seized. And thus, (1.) God secured David; for either they were put into such an ecstasy by the spirit of prophecy that they could not think of any thing else, and so forgot their errand and never minded David, or they were by it put, for the present, into so good a frame that they could not entertain the thought of doing so bad a thing. 2. He put an honour upon the sons of the prophets and the communion of saints, and showed how he can, when he pleases, strike an awe upon the worst of men, by the tokens of his presence in the assemblies of the faithful, and force them to acknowledge that God is with them of a truth, Co1 14:24, Co1 14:25. See also the benefit of religious societies, and what good impressions may be made by them on minds that seemed unapt to receive such impressions. And where may the influences of the Spirit be expected but in the congregations of the saints? (3.) He magnified his power over the spirits of men. He that made the heart and tongue can manage both to serve his own purposes. Balaam prophesied the happiness of Israel, whom he would have cursed; and some of the Jewish writers think these messengers prophesied the advancement of David to the throne of Israel. 2. Saul himself was likewise seized with the spirit of prophecy before he came to the place. One would have thought that so bad a man as he was in no danger of being turned into a prophet; yet, when God will take this way of protecting David, even Saul had no sooner come (as bishop Hall expresses it) within smell of the smoke of Naioth but he prophesies, as his messengers did, Sa1 19:23. He stripped off his royal robe and warlike habiliments, because they were either too fine or too heavy for this service, and fell into a trance as it should seem, or into a rapture, which continued all that day and night. The saints at Damascus were delivered from the range of the New Testament Saul by a change wrought on his spirit, but of another nature from this. This was only amazing, but that sanctifying - this for a day, that for ever. Note, Many have great gifts and yet no grace, prophesy in Christ's name and yet are disowned by him, Mat 7:22, Mat 7:23. Now the proverb recurs, Is Saul among the prophets? See Sa1 10:12. Then it was different from what it had been, but now contrary. He is rejected of God, and actuated by an evil spirit, and yet among the prophets.

We have here a short account of Samuel's death and burial. 1. Though he was a great man, and one that was admirably well qualified for public service, yet he spent the latter end of his days in retirement and obscurity, not because he was superannuated (for he knew how to preside in a college of the prophets, Sa1 19:20), but because Israel had rejected him, for which God thus justly chastised them, and because his desire was to be quiet and to enjoy himself and his God in the exercises of devotion now in his advanced years, and in this desire God graciously indulged him. Let old people be willing to rest themselves, though it look like burying themselves alive. 2. Though he was a firm friend to David, for which Saul hated him, as also for dealing plainly with him, yet he died in peace even in the worst of the days of the tyranny of Saul, who, he sometimes feared, would kill him, Sa1 16:2. Though Saul loved him not, yet he feared him, as Herod did John, and feared the people, for all knew him to be a prophet. Thus is Saul restrained from hurting him. 3. All Israel lamented him; and they had reason, for they had all a loss in him. His personal merits commanded this honour to be done him at his death. His former services to the public, when he judged Israel, made this respect to his name and memory a just debt; it would have been very ungrateful to have withheld it. The sons of the prophets had lost the founder and president of their college, and whatever weakened them was a public loss. But that was not all: Samuel was a constant intercessor for Israel, prayed daily for them, Joh 12:23. If he go, they part with the best friend they have. The loss is the more grievous at this juncture when Saul has grown so outrageous and David is driven from his country; never more need of Samuel than now, yet now he is removed. We will hope that the Israelites lamented Samuel's death the more bitterly because they remembered against themselves their own sin and folly in rejecting him and desiring a king. Note, (1.) Those have hard hearts who can bury their faithful ministers with dry eyes, who are not sensible of the loss of those who have prayed for them and taught them the way of the Lord. (2.) When God's providence removes our relations and friends from us we ought to be humbled for our misconduct towards them while they were with us. 4. They buried him, not in the school of the prophets at Naioth, but in his own house (or perhaps in the garden pertaining to it) at Ramah, where he was born. 5. David, thereupon, went down to the wilderness of Paran, retiring perhaps to mourn the more solemnly for the death of Samuel. Or, rather, because now that he had lost so good a friend, who was (and he hoped would be) a great support to him, he apprehended his danger to be greater than ever, and therefore withdrew to a wilderness, out of the limits of the land of Israel; and now it was that he dwelt in the tents of Kedar, Psa 120:5. In some parts of this wilderness of Paran Israel wandered when they came out of Egypt. The place would bring to mind God's care concerning them, and David might improve that for his own encouragement, now in his wilderness-state.

The man of God had honestly and resolutely refused the king's invitation, though he promised him a reward; yet he was over-persuaded by an old prophet to come back with him, and dine in Beth-el, contrary to the command given him. Here we find how dearly his dinner cost him. Observe with wonder, I. The old prophet's wickedness. I cannot but call him a false prophet and a bad man, it being much easier to believe that from one of such a bad character should be extorted a confirmation of what the man of God said (as we find, Kg1 13:32) than that a true prophet, and a good man, should tell such a deliberate lie as he did, and father it upon God. A good tree could never bring forth such corrupt fruit. Perhaps he was trained up among the sons of the prophets, in one of Samuel's colleges not far off, whence he retained the name of a prophet, but, growing worldly and profane, the spirit of prophecy had departed from him. If he had been a good prophet he would have reproved Jeroboam's idolatry, and not have suffered his sons to attend his altars, as, it should seem, they did. Now, 1. Whether he had any good design in fetching back the man of God is not certain. One may hope that he did it in compassion to him, concluding he wanted refreshment, and out of a desire to be better acquainted with him and more fully to understand his errand than he could from the report of his sons; yet his sons having told him all that passed, and particularly that the prophet was forbidden to eat or drink there, which he had openly told Jeroboam, I suppose it was done with a bad design, to draw him into a snare, and so to expose him; for false prophets have ever been the worst enemies to the true prophets, usually aiming to destroy them, but sometimes, as here, to debauch them and draw them from their duty. Thus they gave the Nazarites wine to drink (Amo 2:12), that they might glory in their fall. But, 2. It is certain that he took a very bad method to bring him back. When the man of God had told him, "I may not, and therefore I will not, return to eat bread with thee" (his resolutions concurring with the divine command, Kg1 13:16, Kg1 13:17), he wickedly pretended that he had an order from heaven to fetch him back. He imposed upon him by asserting his quondam character as a prophet: I am a prophet also as thou art; he pretended he had a vision of an angel that sent him on this errand. But it was all a lie; it was a banter upon prophecy, and profane in the highest degree. When this old prophet is spoken of (Kg2 23:18) he is called the prophet that came out of Samaria, whereas there was no such place as Samaria till long after, Kg1 16:24. Therefore I take it he is so called there, though he was of Beth-el, because he was like those who were afterwards the prophets of Samaria, who caused God's people Israel to err, Jer 23:13. II. The good prophet's weakness, in suffering himself to be thus imposed upon: He went back with him, Kg1 13:19. He that had resolution enough to refuse the invitation of the king, who promised him a reward, could not resist the insinuations of one that pretended to be a prophet. God's people are more in danger of being drawn from their duty by the plausible pretences of divinity and sanctity than by external inducements; we have therefore need to beware of false prophets, and not believe every spirit. III. The proceedings of divine justice hereupon; and here we may well wonder that the wicked prophet, who told the lie and did the mischief, went unpunished, while the holy man of God, that was drawn by him into sin, was suddenly and severely punished for it. What shall we make of this! The judgments of God are unfathomable. The deceived and the deceiver are his, and he giveth not account of any of his matters. Certainly there must be a judgment to come, when these things will be called over again, and when those that sinned most and suffered least, in this world, will receive according to their works. 1. The message delivered to the man of God was strange. His crime is recited, Kg1 13:21, Kg1 13:22. It was, in one word, disobedience to an express command. Judgment is given upon it: Thy carcase shall not come to the sepulchre of thy fathers, that is, "Thou shalt never reach thy own house, but shalt be a carcase quickly, nor shall thy dead body be brought to the place of thy fathers' sepulchres, to be interred." 2. Yet it was more strange that the old prophet himself should be the messenger. Of this we can give no account but that God would have it so, as he spoke to Balaam by his ass and read Saul his doom by the devil in Samuel's likeness. We may think God designed hereby, (1.) To startle the lying prophet, and make him sensible of his sin. The message could not but affect him the more when he himself had the delivering of it, and had so strong an impression made upon his spirit by it that he cried out, as one in an agony, Kg1 13:21. He had reason to think, if he must die for his disobedience in a small matter who sinned by surprise, of how much sorer punishment he should be thought worthy who had belied an angel of God and cheated a man of God by a deliberate forgery. If this were done to the green tree, what shall be done to the dry? Perhaps it had a good effect upon him. Those who preach God's wrath to others have hard hearts indeed if they fear it not themselves. (2.) To put the greater mortification upon the prophet that was deceived, and to show what those must expect who hearken to the great deceiver. Those that yield to him as a tempter will be terrified by him as a tormentor; whom he now fawns upon he will afterwards fly upon, and whom he now draws into sin he will do what he can to drive to despair.

Elijah's times, and the events concerning him, are as little dated as those of any great man in scripture; we are not told of his age, nor in what year of Ahab's reign he first appeared, nor in what year of Joram's he disappeared, and therefore cannot conjecture how long he flourished; it is supposed about twenty years in all. Here we are told, I. That God had determined to take him up into heaven by a whirlwind, Kg2 2:1. He would do it, and it is probable let him know of his purpose some time before, that he would shortly take him from the world, not by death, but translate him body and soul to heaven, as Enoch was, only causing him to undergo such a change as would be necessary to the qualifying of him to be an inhabitant in that world of spirits, and such as those shall undergo who will be found alive at Christ's coming. It is not for us to say why God would put such a peculiar honour upon Elijah above any other of the prophets; he was a man subject to like passions as we are, knew sin, and yet never tasted death. Wherefore is he thus dignified, thus distinguished, as a man whom the Kings of kings did delight to honour? We may suppose that herein, 1. God looked back upon his past services, which were eminent and extraordinary, and intended a recompence for those and an encouragement to the sons of the prophets to tread in the steps of his zeal and faithfulness, and, whatever it cost them, to witness against the corruptions of the age they lived in. 2. He looked down upon the present dark and degenerate state of the church, and would thus give a very sensible proof of another life after this, and draw the hearts of the faithful few upward towards himself, and that other life. 3. He looked forward to the evangelical dispensation, and, in the translation of Elijah, gave a type and figure of the ascension of Christ and the opening of the kingdom of heaven to all believers. Elijah had, by faith and prayer, conversed much with heaven, and now he is taken thither, to assure us that if we have our conversation in heaven, while we are here on earth, we shall be there shortly, the soul shall (and that is the man) be happy there, there for ever. II. That Elisha had determined, as long as he continued on earth to cleave to him, and not to leave him. Elijah seemed desirous to shake him off, would have had him stay behind at Gilgal, at Bethel, at Jericho, Kg2 2:2, Kg2 2:4, Kg2 2:6. Some think out of humility; he knew what glory God designed for him, but would not seem to glory in it, nor desired it should be seen of men (God's favourites covet not to have it proclaimed before them that they are so, as the favourites of earthly princes do), or rather it was to try him, and make his constant adherence to him the more commendable, like Naomi's persuading Ruth to go back. In vain does Elijah entreat him to tarry here and tarry there; he resolves to tarry nowhere behind his master, till he goes to heaven, and leaves him behind on this earth. "Whatever comes of it, I will not leave thee;" and why so? Not only because he loved him, but, 1. Because he desired to be edified by his holy heavenly converse as long as he staid on earth; it had always been profitable, but, we may suppose, was now more so than ever. We should do all the spiritual good we can one to another, and get all we can one by another, while we are together, because we are to be together but a little while. 2. Because he desired to be satisfied concerning his departure, and to see him when he was taken up, that his faith might be confirmed and his acquaintance with the invisible world increased. He had long followed Elijah, and he would not leave him now when he hoped for the parting blessing. Let not those that follow Christ come short by tiring at last. III. That Elijah, before his departure, visited the schools of the prophets and took leave of them. It seems that there were such schools in many of the cities of Israel, probably even in Samaria itself. Here we find sons of the prophets, and considerable numbers of them, even at Bethel, where one of the calves was set up, and at Jericho, which was lately built in defiance of a divine curse. At Jerusalem, and in the kingdom of Judah, they had priests and Levites, and the temple-service, the want of which, in the kingdom of Israel, God graciously made up by those colleges, where men were trained up and employed in the exercises of religion and devotion, and whither good people resorted to solemnize the appointed feasts with praying and hearing, when they had not conveniences for sacrifice or incense, and thus religion was kept up in a time of general apostasy. Much of God was among these prophets, and more were the children of the desolate than the children of the married wife. None of all the high priests were comparable to those two great men Elijah and Elisha, who, for aught we know, never attended in the temple at Jerusalem. These seminaries of religion and virtue, which Elijah, it is probable, had been instrumental to found, he now visits, before his departure, to instruct, encourage, and bless them. Note, Those that are going to heaven themselves ought to be concerned for those they leave behind them on earth, and to leave with them their experiences, testimonies, counsels, and prayers, Pe2 1:15. When Christ said, with triumph, Now I am no more in the world, he added, with tenderness, But these are. Father, keep them. IV. That the sons of the prophets had intelligence (either from Elijah himself, or by the spirit of prophecy in some of their own society), or suspected by the solemnity of Elijah's farewell, that he was now shortly to be removed; and, 1. They told Elisha of it, both at Bethel (Kg2 2:3) and at Jericho (Kg2 2:5): Knowest thou that the Lord will take away thy master from thy head to day? This they said, not as upbraiding him with his loss, or expecting that when his master was gone he would be upon the level with them, but to show how full they were of the thoughts of this matter and big with expectation of the event, and to admonish Elisha to prepare for the loss. Know we not that our nearest relations, and dearest friends, must shortly be taken from us? The Lord will take them; we lose them not till he calls for them whose they are, and who taketh away and none can hinder him. He takes away superiors from our head, inferiors from our feet, equals from our arms; let us therefore carefully do the duty of every relation, that we may reflect upon it with comfort when it comes to be dissolved. Elisha knew it too well, and sorrow had filled his heart upon this account (as the disciples in a like case, Joh 16:6), and therefore he did not need to be told of it, did not care for hearing of it, and would not be interrupted in his contemplations on this great concern, or in the least diverted from his attendance upon his master. I know it; hold you your peace. He speaks not this peevishly, or in contempt of the sons of the prophets, but as one that was himself and would have them composed and sedate, and with an awful silence expecting the event: I know it; be silent, Zac 2:13. 2. They went themselves to be witnesses of it at a distance, though they might not closely attend (Kg2 2:7): Fifty of them stood to view afar off, intending to satisfy their curiosity, but God so ordered it that they might be eye-witnesses of the honour heaven did to that prophet, who was despised and rejected of men. God's works are well worthy our notice; when a door is opened in heaven the call is, Come up hither, come and see. V. That the miraculous dividing of the river Jordan was the preface to Elijah's translation into the heavenly Canaan, as it had been to the entrance of Israel into the earthly Canaan, Kg2 2:8. He must go on to the other side Jordan to be translated, because it was his native country, and that he might be near the place where Moses died, and that thus honour might be put on that part of the country which was most despised. he and Elisha might have gone over Jordan by a ferry, as other passengers did, but God would magnify Elijah in his exit, as he did Joshua in his entrance, by the dividing of this river, Jos 3:7. As Moses with his rod divided the sea, so Elijah with his mantle divided Jordan, both being the insignia - the badges of their office. These waters of old yielded to the ark, now to the prophet's mantle, which, to those that wanted the ark was an equivalent token of God's presence. When God will take up his faithful ones to heaven death is the Jordan which, immediately before their translation, they must pass through, and they find a way through it, as safe and comfortable way; the death of Christ has divided those waters, that the ransomed of the Lord may pass over. O death! where is thy sting, thy hurt, thy terror?

We have here an account of what followed immediately after the translation of Elijah. I. The tokens of God's presence with Elisha, and the marks of his elevation into Elijah's room, to be, as he had been, a father to the sons of the prophets, and the chariots and horsemen of Israel. 1. He was possessed of Elijah's mantle, the badge of his office, which, we may suppose, he put on and wore for his master's sake, Kg2 2:13. When Elijah went to heaven, though he did not let fall his body as others do, he let fall his mantle instead of it; for he was unclothed, that he might be clothed upon with immortality: he was going to a world where he needed not the mantle to adorn him, nor to shelter him from the weather, nor to wrap his face in, as Kg1 19:13. He left his mantle as a legacy to Elisha, and, though in itself it was of small value, yet as it was a token of the descent of the Spirit upon him, it was more than if he had bequeathed to him thousands of gold and silver. Elisha took it up, not as a sacred relic to be worshipped, but as a significant garment to be worn, and a recompence to him for his own garments which he had rent. he loved this cloak ever since it was first cast over him, Kg1 19:19. He that then so cheerfully obeyed the summons of it, and became Elihah's servant, is now dignified with it, and becomes his successor. There are remains of great and good men, which, like this mantle, ought to be gathered up and preserved by the survivors, their sayings, their writings, their examples, that, as their works follow them in the reward of them, they may stay behind in the benefit of them. 2. He was possessed of Elijah's power to divide Jordan, Kg2 2:14. Having parted with his father, he returns to his sons in the schools of the prophets. Jordan was between him and them; it had been divided to make way for Elijah to his glory; he will try whether it will divide to make way for him to his business, and by that he will know that God is with him, and that he has the double portion of Elijah's spirit. Elijah's last miracle shall be Elisha's first; thus he begins where Elijah left off and there is no vacancy. In dividing the waters, (1.) He made use of Elijah's mantle, as Elijah himself had done (Kg2 2:8), to signify that he designed to keep to his master's methods and would not introduce any thing new, as those affect to do that think themselves wiser than their predecessors. (2.) He applied to Elijah's God: Where is the Lord God of Elijah? He does not ask, "Where is Elijah?" as poring upon the loss of him, as if he could not be easy now that he was gone, - or as doubting of his happy state, as if, like the sons of the prophets here, he knew not what had become of him, - or as curiously enquiring concerning him, and the particular of that state he was removed to (no, that is a hidden life, it does not yet appear what we shall be), - nor as expecting help from him; no, Elijah is happy, but is neither omniscient nor omnipotent; but he asks, Where is the Lord God of Elijah? Now that Elijah was taken to heaven God had abundantly proved himself the God of Elijah; if he had not prepared for him that city, and done better for him there than ever he did for him in this world, he would have been ashamed to be called his God, Heb 11:16; Mat 27:31, Mat 27:32. Now that Elijah was taken to heaven Elisha enquired, [1.] After God. When our creature-comforts are removed, we have a God to go to, that lives for ever. [2.] After The God of Elijah, the God that Elijah served, and honoured, and pleaded for, and adhered to when all Israel had deserted him. This honour is done to those who cleave to God in times of general apostasy, that God will be, in a peculiar manner, their God. "The God that owned, and protected, and provided for Elijah, and many ways honoured him, especially now at last, where is he? Lord, am not I promised Elijah's spirit? Make good that promise." The words which next follow in the original, Aph-his - even he, which we join to the following clause, when he also had smitten the waters, some make an answer to this question, Where is Elijah's God? Etiam ille adhuc superest - "He is in being still, and nigh at hand. We have lost Elijah, but we have not lost Elijah's God. He has not forsaken the earth; it is even he that is still with me." Note, First, It is the duty and interest of the saints on earth to enquire after God, and apply to him as the Lord God of the saints that have gone before to heaven, the God of our fathers. Secondly, It is very comfortable to those who enquire of him; it is even he that is in his holy temple (Psa 11:4) and nigh to all who call upon him, Psa 145:18. Thirdly, Those that walk in the spirit and steps of their godly faithful predecessors shall certainly experience the same grace that they experienced; Elijah's God will be Elisha's too. The Lord God of the holy prophets is the same yesterday, today, and for ever; and what will it avail us to have the mantles of those that are gone, their places, their books, if we have not their spirit, their God? 3. He was possessed of Elijah's interest in the sons of the prophets, Kg2 2:15. Some of the fellows of the college at Jericho, who had placed themselves conveniently near Jordan, to see what passed, were surprised to see Jordan divided before Elisha in his return, and took that as a convincing evidence that the spirit of Elijah did rest upon him, and that therefore they ought to pay the same respect and deference to him that they had paid to Elijah. Accordingly they went to meet him, to congratulate him on his safe passage through fire and water, and the honour God had put upon him; and they bowed themselves to the ground before him. They were trained up in the schools; Elisha was taken from the plough; yet when they perceived that God was with him, and that this was the man whom he delighted to honour, they readily submitted to him as their head and father, as the people to Joshua when Moses was dead, Jos 1:17. Those that appear to have God's Spirit and presence with them ought to have our esteem and best affections, notwithstanding the meanness of their extraction and education. This ready submission of the sons of the prophets, no doubt, was a great encouragement to Elisha, and helped to clear his call. II. The needless search which the sons of the prophets made for Elijah. 1. They suggested that possibly he was dropped, either alive or dead, upon some mountain, or in some valley; and it would be a satisfaction to them if they sent some strong men, whom they had at command, in quest of him, Kg2 2:16. Some of them perhaps started this as a demurrer to the choice of Elisha: "Let us first be sure that Elijah has quite gone. Can we think Elijah thus neglected by heaven, that chosen vessel thus cast away as a vessel in which was no pleasure?" 2. Elisha consented not to their motion till they overcame him with importunity, Kg2 2:17. They urged him till he was ashamed to oppose it any further lest he should be thought wanting in his respect to his old master or loth to resign the mantle again. Wise men may yield to that, for the sake of peace and the good opinion of others, which yet their judgment is against as needless and fruitless. 3. The issue made them as much ashamed of their proposal as they, by their importunity, had made Elisha ashamed of his opposing it. Their messengers, after they had tired themselves with fruitless search, returned with a non est inventus - he is not to be found, and gave Elisha an opportunity of upbraiding his friends with their folly: Did I not say unto you, Go not? Kg2 2:18. This would make them the more willing to acquiesce in his judgment another time. Traversing hills and valleys will never bring us to Elijah, but the imitation of his holy faith and zeal will, in due time.

We may well suppose that, after the birth of this son, the prophet was doubly welcome to the good Shunammite. He had thought himself indebted to her, but henceforth, as long as she lives, she will think herself in his debt, and that she can never do too much for him. We may also suppose that the child was very dear to the prophet, as the son of his prayers, and very dear to the parents, as the son of their old age. But here is, I. The sudden death of the child, though so much a darling. he was so far past the perils of infancy that he was able to go to the field to his father, who no doubt was pleased with his engaging talk, and his joy of his son was greater than the joy of his harvest; but either the cold or the heat of the open field overcame the child, who was bred tenderly, and he complained to his father that his head ached, Kg2 4:19. Whither should we go with our complaints, but to our heavenly Father? Thither the Spirit of adoption brings believers with all their grievances, all their desires, teaching them to cry, with groanings that cannot be uttered, "My head, my head; my heart, my heart." The father sent him to his mother's arms, his mother's lap, little suspecting any danger in his indisposition, but hoping he would drop asleep in his mother's bosom and awake well; but the sickness proved fatal; he slept the sleep of death (Kg2 4:20), was well in the morning and dead by noon: all the mother's care and tenderness could not keep him alive. A child of promise, a child of prayer, and given in love, yet taken away. Little children lie open to the arrests of sickness and death. But how admirably does the prudent pious mother guard her lips under this surprising affliction! Not one peevish murmuring word comes from her. She has a strong belief that the child will be raised to life again: like a genuine daughter of Abraham's faith, as well as loins, she accounts that God is able to raise him from the dead, for thence at first she received him in a figure, Heb 11:19. She had heard of the raising of the widow's son of Sarepta, and that the spirit of Elijah rested on Elisha; and such confidence had she of God's goodness that she was very ready to believe that he who so soon took away what he had given would restore what he had now taken away. By this faith women received their dead raised to life, Heb 11:35. In this faith she makes no preparation for the burial of her dead child, but for its resurrection; for she lays him on the prophet's bed (Kg2 4:21), expecting that he will stand her friend. O woman! great is thy faith. he that wrought it would not frustrate it. II. The sorrowful mother's application to the prophet on this sad occasion; for it happened very opportunely that he was now at the college upon Mount Carmel, not far off. 1. She begged leave of her husband to go to the prophet, yet not acquainting him with her errand, lest he should not have faith enough to let her go, Kg2 4:22. He objected, It is neither new moon nor sabbath (Kg2 4:23), which intimates that on those feasts of the Lord she used to go to the assembly in which he presided, with other good people, to hear the word, and to join with him in prayers and praises. She did not think it enough to have his help sometimes in her own family, but, though a great woman, attended on public worship, for which this was none of the times appointed; therefore, said the husband, "why wilt thou go to day? What is the matter?" "No harm," said she, "It shall be well, so you will say yourself hereafter." See how this husband and wife vied with each other in showing mutual regard; she was so dutiful to him that she would not go till she had acquainted him with her journey, and he so kind to her that he would not oppose it, though she did not think fit to acquaint him with her business. 2. She made all the haste she could to the prophet (Kg2 4:24), and he, seeing her at a distance, sent his servant to enquire whether any thing was amiss, Kg2 4:25, Kg2 4:26. The questions were particular: Is it well with thee? Is it well with thy husband? Is it well with the child? Note, It well becomes the men of God, with tenderness and concern, to enquire about the welfare of their friends and their families. The answer was general It is well. Gehazi was not the man that she came to complain to, and therefore she put him off with this; she said little, and little said is soon amended (Psa 39:1, Psa 39:2), but what she did say was very patient: "It is well with me, with my husband, with the child" - all well, and yet the child dead in the house. Note, When God calls away our dearest relations by death it becomes us quietly to say, "It is well both with us and them;" it is well, for all is well that God does; all is well with those that are gone if they have gone to heaven, and all well with us that stay behind if by the affliction we are furthered in our way thither. 3. When she came to the prophet she humbly reasoned with him concerning her present affliction. She threw herself at his feet, as one troubled and in grief, which she never showed till she came to him who, she believed, could help her, Kg2 4:27. When her passion would do her service she knew how to discover it, as well as how to conceal it when it would do her disservice. Gehazi knew his master would not be pleased to see her lie at his feet, and therefore would have raised her up; but Elisha waited to hear from her, since he might not know immediately from God, what was the cause of her trouble. God discovered things to his prophets as he saw fit, not always as they desired; God did not show this to the prophet, because he might know it from the good woman herself. What she said was very pathetic. She appealed to the prophet, (1.) Concerning her indifference to this mercy which was now taken from her: "Did I desire a son of my lord? No, thou knowest I did not; it was thy own proposal, not mine; I did not fret for the want of a son, as Hannah, nor beg, as Rachel, Give me children or else I die." Note, When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts inordinately upon it; for, if we did, we have reason to fear it was given in anger and taken away in wrath. (2.) Concerning her entire dependence upon the prophet's word: Did I not say, Do not deceive me? Yes, she did say so (Kg2 4:16), and this reflection upon it may be considered either, [1.] As quarrelling with the prophet for deceiving her. She was ready to think herself mocked with the mercy when it was so soon removed, and that it would have been better she had never had this child than to be deprived of him when she began to have comfort in him. Note, The loss of a mercy should not make us undervalue the gift of it. Or, [2.] As pleading with the prophet for the raising of the child to life again: "I said, Do not deceive me, and I know thou wilt not." Note, However the providence of God may disappoint us, we may be sure the promise of God never did, nor ever will, deceive us: hope in that will not make us ashamed. III. The raising of the child to life again. We may suppose that the woman gave Elisha a more express account of the child's death, and he gave her a more express promise of his resurrection, than is here related, where we are briefly told, 1. That Elisha sent Gehazi to go in all haste to the dead child, gave him his staff, and bade him lay that on the face of the child, Kg2 4:29. I know not what to make of this. Elisha knew that Elijah raised the dead child with a very close application, stretching himself upon the child, and praying again and again, and could he think to raise this child by so slight a ceremony as this, especially when nothing hindered him from coming himself? Shall such a power as this be delegated, and to no better man that Gehazi? Bishop Hall suggests that it was done out of human conceit, and not by divine instinct, and therefore it failed of the effect; God will not have such great favours made too cheap, nor shall they be too easily come by, lest they be undervalued. 2. The woman resolved not to go back without the prophet himself (Kg2 4:30): I will not leave thee. She had no great expectation from the staff, she would have the hand, and she was in the right of it. Perhaps God intended hereby to teach us not to put that confidence in creatures, that are servants, which the power of the Creator, their Master and ours, will alone bear the weight of. Gehazi returns re infecta - without success, without the tidings of any sign of life in the child (Kg2 4:31): The child is not awaked, intimating, to the comfort of the mother, that its death was but a sleep, and that he expected that it would shortly be awaked. In the raising of dead souls to spiritual life ministers can do no more by their own power than Gehazi here could; they lay the word, like the prophet's staff, before their faces, but there is neither voice nor hearing, till Christ, by his Spirit, comes himself. The letter alone kills; it is the Spirit that gives life. It is not prophesying upon dry bones that will put life into them, breath must come from heaven and breathe upon those slain. 3. The prophet, by earnest prayer, obtained from God the restoring of this dead child to life again. He found the child dead upon his own bed (Kg2 4:32), and shut the door upon them twain, Kg2 4:33. Even the dead child is spoken of as a person, one of the twain, for it was still in being and not lost. He shut out all company, that he might not seem to glory in the power God had given him, or to use it for ostentation and to be seen of men. Observe, (1.) How closely the prophet applied himself to this great operation, perhaps being sensible that he had tempted God too much in thinking to effect it by the staff in Gehazi's hand, for which he thought himself rebuked by the disappointment. He now found it a harder task than he then thought, and therefore addressed himself to it with great solemnity. [1.] He prayed unto the Lord (Kg2 4:33), probably as Elijah had done, Let this child's soul come into him again. Christ raised the dead to life as one having authority - Damsel, arise - young man, I say unto thee, Arise - Lazarus, come forth (for he was powerful and faithful as a Son, the Lord of life), but Elijah and Elisha did it by petition, as servants. [2.] He lay upon the child (Kg2 4:34), as if he would communicate to him some of his vital heat or spirits. Thus he expressed the earnestness of his desire, and gave a sign of that divine power which he depended upon for the accomplishment of this great work. He first put his mouth to the child's mouth, as if, in God's name, he would breathe into him the breath of life; then his eyes to the child's eyes, to open them again to the light of life; then his hands to the child's hands, to put strength into them. He then returned, and walked in the house, as one full of care and concern, and wholly intent upon what he was about. Then he went up stairs again, and the second time, stretched himself upon the child, Kg2 4:35. Those that would be instrumental in conveying spiritual life to dead souls must thus affect themselves with their case, and accommodate themselves to it, and labour fervently in prayer for them. (2.) How gradually the operation was performed. At the first application, the flesh of the child waxed warm (Kg2 4:34), which gave the prophet encouragement to continue instant in prayer. After a while, the child sneezed seven times, which was an indication, not only of life, but liveliness. Some have reported it as an ancient tradition that when God breathed into Adam the breath of life the first evidence of his being alive was sneezing, which gave rise to the usage of paying respect to those that sneeze. Some observe here that sneezing clears the head, and there lay the child's distemper. (3.) How joyfully the child was restored alive to his mother (Kg2 4:36, Kg2 4:37), and all parties concerned were not a little comforted, Act 20:12. See the power of God, who kills and makes alive again. See the power of prayer; as it has the key of the clouds, so it has the key of death. See the power of faith; that fixed law of nature (that death is a way whence there is no returning) shall rather be dispensed with than this believing Shunammite shall be disappointed.

Several things may be observed here, I. Concerning the sons of the prophets, and their condition and character. The college here spoken of seems to be that at Gilgal, for there Elisha was (Kg2 4:38), and it was near Jordan; and, probably, wherever Elisha resided as many as could of the sons of the prophets flocked to him for the advantage of his instructions, counsels, and prayers. Every one would covet to dwell with him and be near him. Those that would be teachers should lay out themselves to get the best advantages for learning. Now observe, 1. Their number increased so that they wanted room: The place is too strait for us (Kg2 6:1) - a good hearing, for it is a sign many are added to them. Elisha's miracles doubtless drew in many. Perhaps they increased the more now that Gehazi was cashiered, and, it is likely, an honester man put in his room, to take care of their provisions; for it should seem (by that instance, Kg2 4:43) that Naaman's case was not the only one in which he grudged his master's generosity. 2. They were humble men and did not affect that which was gay or great. When they wanted room they did not speak of sending for cedars, and marble stones, and curious artificers, but only of getting every man a beam, to run up a plain hut or cottage with. It becomes the sons of the prophets, who profess to look for great things in the other world, to be content with mean things in this. 3. They were poor men, and men that had no interest in great ones It was a sign that Joram was king, and Jezebel ruled too, or the sons of the prophets, when they wanted room, would have needed only to apply to the government, not to consult among themselves about the enlargement of their buildings. God's prophets have seldom been the world's favourites. Nay, so poor were they that they had not wherewithal to hire workmen (but must leave their studies, and work for themselves), no, nor to buy tools, but must borrow of their neighbours. Poverty then is no bar to prophecy. 4. They were industrious men, and willing to take pains. They desired not to live, like idle drones (idle monks, I might have said), upon the labours of others, but only desired leave of their president to work for themselves. As the sons of the prophets must not be so taken up with contemplation as to render themselves unfit for action, so much less must they so indulge themselves in their ease as to be averse to labour. He that must eat or die must work or starve, Th2 3:8, Th2 3:10. Let no man think an honest employment either a burden or disparagement. 5. They were men that had a great value and veneration for Elisha; though they were themselves prophets, they paid much deference to him. (1.) They would not go about to build at all without his leave, Kg2 6:2. It is good for us all to be suspicious of our own judgment, even when we think we have most reason for it, and to be desirous of the advice of those who are wiser and more experienced; and it is especially commendable in the sons of the prophets to take their fathers along with them, and to act in all things of moment under their direction, permissu superiorum - by permission of their superiors. (2.) They would not willingly go to fell timber without his company: "Go with thy servants (Kg2 6:3), not only to advise us in any exigence, but to keep good order among us, that, being under they eye, we may behave as becomes us." Good disciples desire to be always under good discipline. 6. They were honest men, and men that were in care to give all men their own. When one of them, accidentally fetching too fierce a stroke (as those that work seldom are apt to be violent), threw off his axe-head into the water, he did not say, "It was a mischance, and who can help it? It was the fault of the helve, and the owner deserved to stand to the loss." No, he cries out with deep concern, Alas, master! For it was borrowed, Kg2 6:5. Had the axe been his own, it would only have troubled him that he could not be further serviceable to his brethren; but now, besides that, it troubles him that he cannot be just to the owner, to whom he ought to be not only just but grateful. Note, We ought to be as careful of that which is borrowed as of that which is our own, that it receives no damage, because we must love our neighbour as ourselves and do as we would be done by. It is likely this prophet was poor, and had not wherewithal to pay for the axe, which made the loss of it so much the greater trouble. To those that have an honest mind the sorest grievance of poverty is not so much their own want or disgrace as their being by it rendered unable to pay their just debts. II. Concerning the father of the prophets, Elisha. 1. That he was a man of great condescension and compassion; he went with the sons of the prophets to the woods, when they desired his company, Kg2 6:3. Let no man, especially no minister, think himself to great to stoop to do good, but be tender to all. 2. That he was a man of great power; he could make iron to swim, contrary to its nature (Kg2 6:6), for the God of nature is not tied up to its laws. He did not throw the helve after the hatchet, but cut down a new stick, and cast it into the river. We need not double the miracle by supposing that the stick sunk to fetch up the iron, it was enough that it was a signal of the divine summons to the iron to rise. God's grace can thus raise the stony iron heart which has sunk into the mud of this world, and raise up affections naturally earthly, to things above.

Achbor--or Abdon (Ch2 34:20), a man of influence at court (Jer 26:22). The occasion was urgent, and therefore they were sent--not to Zephaniah (Zep 1:1), who was perhaps young--nor to Jeremiah, who was probably absent at his house in Anathoth, but to one who was at hand and known for her prophetic gifts--to Huldah, who was probably at this time a widow. Her husband Shallum was grandson of one Harhas, "keeper of the wardrobe." If this means the priestly wardrobe, [Harhas] must have been a Levite. But it probably refers to the royal wardrobe. she dwelt . . . in the college--rather, "in the Misnah," taking the original word as a proper name, not a school or college, but a particular suburb of Jerusalem. She was held in such veneration that Jewish writers say she and Jehoiada the priest were the only persons not of the house of David (Ch2 24:15-16) who were ever buried in Jerusalem.

Ezra, having received his commission from the king, beats up for volunteers, as it were, sets up an ensign to assemble the outcasts of Israel and the dispersed of Judah, Isa 11:12. "Whoever of the sons of Sion, that swell with the daughters of Babylon, is disposed to go to Jerusalem, now that the temple there is finished and the temple-service set a-going, now is their time." Now one would think that under such a leader, with such encouragements, all the Jews should at length have shaken themselves from their dust, and loosed the bands of their neck, according to that call, Isa 52:1, Isa 52:2, etc. I wonder how any of them could read that chapter and yet stay behind. But multitudes did. They loved their ease better than their religion, thought themselves well off where they were, and either believed not that Jerusalem would better their condition or durst not go thither through any difficulties. But here we are told, I. That some offered themselves willingly to go with Ezra. The heads of the several families are here named, for their honour, and the numbers of the males that each brought in, amounting in all to 1496. Two priests are named (Ezr 8:2) and one of the sons of David; but, it should seem, they came without their families, probably intending to see how they liked Jerusalem and then either to send for their families or return to them as they saw cause. Several of their families, or clans, here named, we had before, ch. 2. Some went up from them at that time, more went up now, as God inclined their hearts; some were called into the vineyard at the third hour, others not till the eleventh, yet even those were not rejected. But here we read of the last sons of Adonikam (Ezr 8:13), which some understand to their dispraise, that they were the last that enlisted themselves under Ezra; I rather understand it to their honour, that now all the sons of that family returned and none staid behind. II. That the Levites who went in this company were in a manner pressed into the service. Ezra appointed a general rendezvous of all his company at a certain place upon new-year's day, the first day of the first month. Ezr 7:9. Then and there he took a view of them, and mustered them, and (which was strange) found there none of the sons of Levi, Ezr 8:15. Some priests there were, but no others that were Levites. Where was the spirit of that sacred tribe? Ezra, a priest, like Moses proclaims, Who is on the Lord's side? They, unlike to Levi, shrink, and desire to abide among the sheep-folds to hear the bleatings of the flock. Synagogues we suppose they had in Babylon, in which they prayed, and preached, and kept sabbaths (and, when they could not have better, they had reason to be thankful for them); but now that the temple at Jerusalem was opened, to the service of which they were ordained, they ought to have preferred the gates of Zion before all those synagogues. It is upon record here, to their reproach; but tell it not in Gath. Ezra, when he observed that he had no Levites in his retinue, was much at a loss. He had money enough for the service of the temple, but wanted men. The king and princes had more than done their part, but the sons of Levi had not half done theirs. Eleven men, chief men, and men of understanding, he chooses out of his company, to be employed for the filling up of this lamentable vacancy; and here we are informed, 1. Of their being sent. Ezra sent them to a proper place, where there as a college of Levites, the place Casiphia, probably a street or square in Babylon allowed for that purpose - Silver Street one may call it, for ceseph signifies silver. He sent them to a proper person, to Iddo, the chief president of the college, not to urge him to come himself (we will suppose him to be old and unfit for such a remove), but to send some of the juniors, ministers for the house of our God, Ezr 8:17. The furnishing of God's house with good ministers is a good work, which will redound to the comfort and credit of all that have a hand in it. 2. Of their success. They did not return without their errand, but, though the warning was short, they brought about forty Levites to attend Ezra, Sherebiah, noted as a very intelligent man, and eighteen with him (Ezr 8:18). Hashabiah, and Jeshaiah, and twenty with them, Ezr 8:19. By this it appears that they were not averse to go, but were slothful and inattentive, and only wanted to be called upon and excited to go. What a pity it is that good men should omit a good work, merely for want of being spoken to! What a pity that they should need it, but, if they do, what a pity that they should be left without it! Of the Nethinim, the servitors of the sacred college, the species infima - the lowest order of the temple ministers, more appeared forward to go than of the Levites themselves. Of them 220, upon this hasty summons, enlisted themselves, and had the honour to be expressed by name in Ezra's muster-roll, Ezr 8:20. "Thus," says Ezra, "were we furnished with Levites, by the good hand of our God upon us." If, where ministers have been wanting, the vacancies are well supplied, let God have the glory, and his good hand be acknowledged as qualifying them for the service, inclining them to it, and then opening a door of opportunity for them.

David here fastens upon some one particular person that was worse than the rest of his enemies, and the ringleader of them, and in a devout and pious manner, not from a principle of malice and revenge, but in a holy zeal for God and against sin and with an eye to the enemies of Christ, particularly Judas who betrayed him, whose sin was greater than Pilate's that condemned him (Joh 19:11), he imprecates and predicts his destruction, foresees and pronounces him completely miserable, and such a one as our Saviour calls him, A son of perdition. Calvin speaks of it as a detestable piece of sacrilege, common in his time among Franciscan friars and other monks, that if any one had malice against a neighbour he might hire some of them to curse him every day, which he would do in the words of these verses; and particularly he tells of a lady in France who, being at variance with her own and only son, hired a parcel of friars to curse him in these words. Greater impiety can scarcely be imagined than to vent a devilish passion in the language of sacred writ, to kindle strife with coals snatched from God's altar, and to call for fire from heaven with a tongue set on fire of hell. I. The imprecations here are very terrible - woe, and a thousand woes, to that man against whom God says Amen to them; and they are all in full force against the implacable enemies and persecutors of God's church and people, that will not repent, to give him glory. It is here foretold concerning this bad man, 1. That he should be cast and sentenced as a criminal, with all the dreadful pomp of a trial, conviction, and condemnation (Psa 109:6, Psa 109:7): Set thou a wicked man over him, to be as cruel and oppressive to him as he has been to others; for God often makes one wicked man a scourge to another, to spoil the spoilers and to deal treacherously with those that have dealt treacherously. Set the wicked one over him (so some), that is, Satan, as it follows; and then it was fulfilled in Judas, into whom Satan entered, to hurry him into sin first and then into despair. Set his own wicked heart over him, set his own conscience against him; let that fly in his face. Let Satan stand on his right hand, and be let loose against him to deceive him, as he did Ahab to his destruction, and then to accuse him and resist him, and then he is certainly cast, having no interest in that advocate who alone can say, The Lord rebuke thee, Satan (Zac 3:1, Zac 3:2); when he shall be judged at men's bar let not his usual arts to evade justice do him any service, but let his sin find him out and let him be condemned; nor shall he escape before God's tribunal, but be condemned there when the day of inquisition and recompence shall come. Let his prayer become sin, as the clamours of a condemned malefactor not only find no acceptance, but are looked upon as an affront to the court. The prayers of the wicked now become sin, because soured with the leaven of hypocrisy and malice; and so they will in the great day, because then it will be too late to cry, Lord, Lord, open to us. Let every thing be turned against him and improved to his disadvantage, even his prayers. 2. That, being condemned, he should be executed as a most notorious malefactor. (1.) That he should lose his life, and the number of his months be cut off in the midst, by the sword of justice: Let his days be few, or shortened, as a condemned criminal has but a few days to live (Psa 109:8); such bloody and deceitful men shall not live out half their days. (2.) That consequently all his places should be disposed of to others, and they should enjoy his preferments and employments: Let another take his office. This Peter applies to the filling up of Judas's place in the truly sacred college of the apostles, by the choice of Matthias, Act 1:20. Those that mismanage their trusts will justly have their office taken from them and given to those that will approve themselves faithful. (3.) That his family should be beheaded and beggared, that his wife should be made a widow and his children fatherless, by his untimely death, Psa 109:9. Wicked men, by their wicked courses, bring ruin upon their wives and children, whom they ought to take care of and provide for. Yet his children, if, when they lost their father, they had a competency to live upon, might still subsist in comfort; but they shall be vagabonds and shall beg; they shall not have a house of their own to live in, nor any certain dwelling-place, nor know where to have a meal's-meat, but shall creep out of their desolate places with fear and trembling, like beasts out of their dens, to seek their bread (Psa 109:10), because they are conscious to themselves that all mankind have reason to hate them for their father's sake. (4.) That his estate should be ruined, as the estates of malefactors are confiscated (Psa 109:11): Let the extortioner, the officer, seize all that he has and let the stranger, who was nothing akin to his estate, spoil his labour, either for his crimes or for his debts, Job 5:4, Job 5:5. (5.) That his posterity should be miserable. Fatherless children, though they have nothing of their own, yet sometimes are well provided for by the kindness of those whom God inclines to pity them; but this wicked man having never shown mercy there shall be none to extend mercy to him, by favouring his fatherless children when he is gone, Psa 109:12. The children of wicked parents often fare the worse for their parents' wickedness in this way that the bowels of men's compassion are shut up from them, which yet ought not to be, for why should children suffer for that which was not their fault, but their infelicity? (6.) That his memory should be infamous, and buried in oblivion and disgrace (Psa 109:13): Let his posterity be cut off; let his end be to destruction (so Dr. Hammond); and in the next generation let their name be blotted out, or remembered with contempt and indignation, and (Psa 109:15) let an indelible mark of disgrace be left upon it. See here what hurries some to shameful deaths, and brings the families and estates of others to ruin, makes them and their despicable and odious, and entails poverty, and shame, and misery, upon their posterity; it is sin, that mischievous destructive thing. The learned Dr. Hammond applies this to the final dispersion and desolation of the Jewish nation for their crucifying Christ; their princes and people were cut off, their country was laid waste, and their posterity were made fugitives and vagabonds. II. The ground of these imprecations bespeaks them very just, though they sound very severe. 1. To justify the imprecations of vengeance upon the sinner's posterity, the sin of his ancestors is here brought into the account (Psa 109:14, Psa 109:15), the iniquity of his fathers and the sin of his mother. These God often visits even upon the children's children, and is not unrighteous therein: when wickedness has long run in the blood justly does the curse run along with it. Thus all the innocent blood that had been shed upon the earth, from that of righteous Abel, was required from that persecuting generation, who, by putting Christ to death, filled up the measure of their fathers, and left as long a train of vengeance to follow them as the train of guilt was that went before them, which they themselves agreed to by saying, His blood be upon us and on our children. 2. To justify the imprecations of vengeance upon the sinner himself, his own sin is here charged upon him, which called aloud for it. (1.) He had loved cruelty, and therefore give him blood to drink (Psa 109:16): He remembered not to show mercy, remembered not those considerations which should have induced him to show mercy, remembered not the objects of compassion that had been presented to him, but persecuted the poor, whom he should have protected and relieved, and slew the broken in heart, whom he should have comforted and healed. Here is a barbarous man indeed, not it to live. (2.) He had loved cursing, and therefore let the curse come upon his head, Psa 109:17-19. Those that were out of the reach of his cruelty he let fly at with his curses, which were impotent and ridiculous; but they shall return upon him. He delighted not in blessing; he took no pleasure in wishing well to others, nor in seeing others do well; he would give nobody a good word or a good wish, much less would he do any body a good turn; and so let all good be far from him. He clothed himself with cursing; he was proud of it as an ornament that he could frighten all about him with the curses he was liberal of; he confided in it as armour, which would secure him from the insults of those he feared. And let him have enough of it. Was he fond of cursing? Let God's curse come into his bowels like water and swell him as with a dropsy, and let it soak like oil into his bones. The word of the curse is quick and powerful, and divides between the joints and the marrow; it works powerfully and effectually; it fastens on the soul; it is a piercing thing, and there is no antidote against it. Let is compass him on every side as a garment, Psa 109:19. Let God's cursing him be his shame, as his cursing his neighbour was his pride; let it cleave to him as a girdle, and let him never be able to get clear of it. Let it be to him like the waters of jealousy, which caused the belly to swell and the thigh to rot. This points at the utter ruin of Judas, and the spiritual judgments which fell on the Jews for crucifying Christ. The psalmist concludes his imprecations with a terrible Amen, which signifies not only, "I wish it may be so," but "I know it shall be so." Let this be the reward of my adversaries from the Lord, Psa 109:20. And this will be the reward of all the adversaries of the Lord Jesus; his enemies that will not have him to reign over them shall be brought forth and slain before him. And he will one day recompense tribulation to those that trouble his people.

We are tempted to envy those that grow rich, and raise their estates and families, by such unjust courses as our consciences will by no means suffer us to use. But, to set aside that temptation, Solomon here shows that a man, with prudent management, may raise his estate and family by lawful and honest means, with a good conscience, and a good name, and the blessing of God upon his industry; and, if the other be raised a little sooner, yet these will last a great deal longer. 1. That which is here recommended to us as having the best influence upon our outward prosperity is wisdom, and understanding, and knowledge; that is, both piety towards God (for that is true wisdom) and prudence in the management of our outward affairs. We must govern ourselves in every thing by the rules of religion first and then of discretion. Some that are truly pious do not thrive in the world, for want of prudence; and some that are prudent enough, yet do not prosper, because they lean to their own understanding and do not acknowledge God in their ways; therefore both must go together to complete a wise man. 2. That which is here set before us as the advantage of true wisdom is that it will make men's outward affairs prosperous and successful. (1.) it will build a house and establish it, Pro 24:3. Men may by unrighteous practices build their houses, but they cannot establish them, for the foundation is rotten (Hab 2:9, Hab 2:10); whereas what is honestly got will wear like steel and be an inheritance to children's children. (2.) It will enrich a house and furnish it, Pro 24:4. Those that manage their affairs with wisdom and equity, that are diligent in the use of lawful means for increasing what they have that spare from luxury and spend in charity, are in a fair way to have their shops, their warehouses, their chambers, filled with all precious and pleasant riches - precious because got by honest labour, and the substance of a diligent man is precious - pleasant because enjoyed with holy cheerfulness. Some think this is to be understood chiefly of spiritual riches. By knowledge the chambers of the soul are filled with the graces and comforts of the Spirit, those precious and pleasant riches; for the Spirit, by enlightening the understanding, performs all his other operations on the soul. (3.) It will fortify a house and turn it into a castle: Wisdom is better than weapons of war, offensive or defensive. A wise man is in strength, is in a strong-hold, yea, a man of knowledge strengthens might, that is, increases it, Pro 24:5. As we grow in knowledge we grow in all grace, Pe2 3:18. Those that increase in wisdom are strengthened with all might, Col 1:9, Col 1:11. A wise man will compass that by his wisdom which a strong man cannot effect by force of arms. The spirit is strengthened both for the spiritual work and the spiritual warfare by true wisdom. (4.) It will govern a house and a kingdom too, and the affairs of both, Pro 24:6. Wisdom will erect a college, or council of state. Wisdom will be of use, [1.] For the managing of the public quarrels, so as not to engage in them but for an honest cause and with some probability of success, and, when they are engaged in, to manage them well, and so as to make either an advantageous peace or an honourable retreat: By wise counsel thou shalt make war, which is a thing that may prove of ill consequence if not done by wise counsel. [2.] For the securing of the public peace: In the multitude of counsellors there is safety, for one may foresee the danger, and discern the advantages, which another cannot. In our spiritual conflicts we need wisdom, for our enemy is subtle.

When the king sent for his wise men to tell them his dream, and the interpretation of it (Dan 2:2), Daniel, it seems, was not summoned to appear among them; the king, though he was highly pleased with him when he examined him, and thought him ten times wiser than the rest of his wise men, yet forgot him when he had most occasion for him; and no wonder, when all was done in a heat, and nothing with a cool and deliberate thought. But Providence so ordered it; that the magicians being nonplussed might be the more taken notice of, and so the more glory might redound to the God of Daniel. But, though Daniel had not the honour to be consulted with the rest of the wise men, contrary to all law and justice, by an undistinguishing sentence, he stands condemned with them, and till he has notice brought him to prepare for execution he knows nothing of the matter. How miserable is the case of those who live under arbitrary government, as this of Nebuchadnezzar's! How happy are we, whose lives are under the protection of the law and methods of justice, and lie not thus at the mercy of a peevish and capricious prince! We have found already, in Ezekiel, that Daniel was famous both for prudence and prayer; as a prince he had power with God and by man; by prayer he had power with God, by prudence he had power with man, and in both he prevailed. Thus did he find favour and good understanding in the sight of both, and in these verses we have a remarkable instance of both. I. Daniel by prudence knew how to deal with men, and he prevailed with them. When Arioch, the captain of the guard, that was appointed to slay all the wise men of Babylon, the whole college of them, seized Daniel (for the sword of tyranny, like the sword of war, devours one as well as another), he answered with counsel and wisdom (Dan 2:14); he did not fall into a passion, and reproach the king as unjust and barbarous, much less did he contrive how to make resistance, but mildly asked, Why is the decree so hasty? Dan 2:15. And whereas the rest of the wise men had insisted upon it that it was utterly impossible for him ever to have his demand gratified, which did but make him more outrageous, Daniel undertakes, if he may but have a little time allowed him, to give the king all the satisfaction he desired, Dan 2:16. The king, being now sensible of his error in not sending for Daniel sooner, whose character he began to recollect, was soon prevailed upon to respite the judgment, and make trial of Daniel. Note, The likeliest method to turn away wrath, even the wrath of a king, which is as the messenger of death, is by a soft answer, by that yielding which pacifies great offences; thus, though where the word of a king is there is power, yet even that word may be repelled, and that so as to be repealed; and so some read it here (Dan 2:14): Then Daniel returned, and stayed the counsel and edict, through Arioch, the king's provost-marshal. II. Daniel knew how by prayer to converse with God, and he found favour with him, both in petition and in thanksgiving, which are the two principal parts of prayer. Observe, 1. His humble petition for this mercy, that God would discover to him what was the king's dream, and the interpretation of it. When he had gained time he did not go to consult with the rest of the wise men whether there was anything in their art, in their books, that might be of use in this matter, but went to his house, there to be alone with God, for from him alone, who is the Father of lights, he expected this great gift. Observe, (1.) He did not only pray for this discovery himself, but he engaged his companions to pray for it too. He made the thing known to those who had been all along his bosom-friends and associates, requesting that they would desire mercy of God concerning this secret, Dan 2:17, Dan 2:18. Though Daniel was probably their senior, and every way excelled them, yet he engaged them as partners with him in this matter, Vis unita fortior - The union of forces produces greater force. See Est 4:16. Note, Praying friends are valuable friends; it is good to have an intimacy with and an interest in those that have fellowship with God and an interest at the throne of grace; and it well becomes the greatest and best of men to desire the assistance of the prayers of others for them. St. Paul often entreats his friends to pray for him. Thus we must show that we put a value upon our friends, upon prayer, upon their prayers. (2.) He was particular in this prayer, but had an eye to, and a dependence upon, the general mercy of God: That they would desire the mercies of the God of heaven concerning this secret, Dan 2:18. We ought in prayer to look up to God as the God of heaven, a God above us, and who has dominion over us, to whom we owe adoration and allegiance, a God of power, who can do everything. Our savior has taught us to pray to God as our Father in heaven. And, whatever good we pray for, our dependence must be upon the mercies of God for it, and an interest in those mercies we must desire; we can expect nothing by way of recompence for our merits, but all as the gift of God's mercies. They desired mercy concerning this secret. Note, Whatever is the matter of our care must be the matter of our prayer; we must desire mercy of God concerning this thing and the other thing that occasions us trouble and fear. God gives us leave to be humbly free with him, and in prayer to enter into the detail of our wants and burdens. Secret things belong to the Lord our God, and therefore, if there be any mercy we stand in need of that concerns a secret, to him we must apply; and, though we cannot in faith pray for miracles, yet we may in faith pray to him who has all hearts in his hand, and who in his providence does wonders without miracles, for the discovery of that which is out of our view and the obtaining of that which is out of our reach, as far as is for his glory and our good, believing that to him nothing is hidden, nothing is hard. (3.) Their plea with God was the imminent peril they were in; they desired mercy of God in this matter, that so Daniel and his fellows might not perish with the rest of the wise men of Babylon, that the righteous might not be destroyed with the wicked. Note, When the lives of good and useful men are in danger it is time to be earnest with God for mercy for them, as for Peter in prison, Act 12:5. (4.) The mercy which Daniel and his fellows prayed for was bestowed. The secret was revealed unto Daniel in a night-vision, Dan 2:19. Some think he dreamed the same dream, when he was asleep, that Nebuchadnezzar had dreamed; it should rather seem that when he was awake, and continuing instant in prayer, and watching in the same, the dream itself, and the interpretation of it, were communicated to him by the ministry of an angel, abundantly to his satisfaction. Note, The effectual fervent prayer of righteous men avails much. There are mysteries and secrets which by prayer we are let into; with that key the cabinets of heaven are unlocked, for Christ has said, Thus knock, and it shall be opened unto you. 2. His grateful thanksgiving for this mercy when he had received it: Then Daniel blessed the God of heaven, Dan 2:19. He did not stay till he had told it to the king, and seen whether he would own it to be his dream or no, but was confident that it was so, and that he had gained his point, and therefore he immediately turned his prayers into praises. As he had prayed in a full assurance that God would do this for him, so he gave thanks in a full assurance that he had done it; and in both he had an eye to God as the God of heaven. His prayer was not recorded, but his thanksgiving is. Observe, (1.) The honour he gives to God in this thanksgiving, which he studies to do in a great variety and copiousness of expression: Blessed be the name of God for ever and ever. There is that for ever in God which is to be blessed and praised; it is unchangeably and eternally in him. And it is to be blessed for ever and ever; as the matter of praise is God's eternal perfection, so the work of praise shall be everlastingly in the doing. [1.] He gives to God the glory of what he is in himself: Wisdom and might are his, wisdom and courage (so some); whatever is fit to be done he will do; whatever he will do he can do, he dares do, and he will be sure to do it in the best manner, for he has infinite wisdom to design and contrive and infinite power to execute and accomplish. With him are strength and wisdom, which in men are often parted. [2.] He gives him the glory of what he is to the world of mankind. He has a universal influence and agency upon all the children of men, and all their actions and affairs. Are the times changed? Is the posture of affairs altered? Does every thing lie open to mutability? It is God that changes the times and the seasons, and the face of them. No change comes to pass by chance, but according to the will and counsel of God. Are those that were kings removed and deposed? Do they abdicate? Are they laid aside? It is God that removes kings. Are the poor raised out of the dust, to be set among princes? It is God that sets up kings; and the making and unmaking of kings is a flower of his crown who is the fountain of all power, King of kings and Lord of lords. Are there men that excel others in wisdom, philosophers and statesmen, that think above the common rate, contemplative penetrating men? It is God that gives wisdom to the wise, whether they be so wise as to acknowledge it or no; they have it not of themselves, but it is he that gives knowledge to those that know understanding, which is a good reason why we should not be proud of our knowledge, and why we should serve and honour God with it and make it our business to know him. [3.] He gives him the glory of this particular discovery. He praises him, First, For that he could make such a discovery (Dan 2:22): He reveals the deep and secret things which are hidden from the eyes of all living. It was he that revealed to man what is true wisdom when none else could (Job 28:27, Job 28:28); it is he that reveals things to come to his servants and prophets. He does himself perfectly discern and distinguish that which is most closely and most industriously concealed, for he will bring into judgment every secret thing; the truth will be evident in the great day. He knows what is in the darkness, and what is done in the darkness, for that hides not from him, Psa 139:11, Psa 139:12. The light dwells with him, and he dwells in the light (Ti1 6:16), and yet, as to us, he makes darkness his pavilion. Some understand it of the light of prophecy and divine revelation, which dwells with God and is derived from him; for he is the Father of lights, of all lights; they are all at home in him. Secondly, For that he had made this discovery to him. Here he has an eye to God as the God of his fathers; for, though the Jews were now captives in Babylon, yet they were beloved for their father's sake. He praises God, who is the fountain of wisdom and might, for the wisdom and might he had given him, wisdom to know this great secret and might to bear the discovery. Note, What wisdom and might we have we must acknowledge to be God's gift. Thou hast made this known to me, Dan 2:23. What was hidden from the celebrated Chaldeans, who made the interpreting of dreams their profession, is revealed to Daniel, a captive-Jew, a babe, much their junior. God would hereby put honour upon the Spirit of prophecy just when he was putting contempt upon the spirit of divination. Was Daniel thus thankful to God for making known that to him which was the saving of the lives of him and his fellows? Much more reason have we to be thankful to him for making known to us the great salvation of the soul, to us and not to the world, to us and not to the wise and prudent. (2.) The respect he puts upon his companions in this thanksgiving. Though it was by his prayers principally that this discovery was obtained, and to him that it was made, yet he owns their partnership with him, both in praying for it (it is what we desired of thee) and in enjoying it - Thou hast made known unto us the king's matter. Either they were present with Daniel when the discovery was made to him, or as soon as he knew it he told it them (heurēka, heurēka - I have found it, I have found it), that those who had assisted him with their prayers might assist him in their praises; his joining them with him is an instance of his humility and modesty, which well become those that are taken into communion with God. Thus St. Paul sometimes joins Sylvanus, Timotheus, or some other minister, with himself in the inscriptions to many of his epistles. Note, What honour God puts upon us we should be willing that our brethren may share with us in.

We have here Belshazzar the king very gay, but all of a sudden very gloomy, and in straits in the fulness of his sufficiency. See how he affronts God, and God affrights him; and wait what will be the issue of this contest; and whether he that hardened his heart against God prospered. I. See how the king affronted God, and put contempt upon him. He made a great feast, or banquet of wine; probably it was some anniversary solemnity, in honour off his birthday or coronation-day, or in honour of some of their idols. Historians say that Cyrus, who was now with his army besieging Babylon, knew of this feast, and presuming that they then would be off their guard, somno vinoque sepulti - buried in sleep and wine, took that opportunity to attack the city, and so with the more ease made himself master of it. Belshazzar upon this occasion invited a thousand of his lords to come and drink with him. Perhaps they were such as had signalized themselves in defense of the city against the besiegers; or these were his great council of war, with whom, when they had well drunk, he would advise what was further to be done. And they were to look upon it as a great favour that he drank wine before them, for it was the pride of those eastern kings to be seldom seen. He drank wine before them, for he made this feast, as Ahasuerus did, to show the honour of his majesty. Now in this sumptuous feast, 1. He put an affront upon the providence of God and bade defiance to his judgments. His city was now besieged; a powerful enemy was at his gates; his life and kingdom lay at stake. In all this the hand of the Lord had gone out against him, and by it he called him to weeping, and mourning, and girding with sackcloth. God's voice cried in the city, as Jonah to Nineveh, Yet forty days, or fewer, and Babylon shall be destroyed. He should therefore, like the king of Nineveh, have proclaimed a fast; but, as one resolved to walk contrary to God, he proclaims a feast, and behold joy and gladness, slaying oxen, killing sheep, eating flesh, and drinking wine, as if he dared the Almighty to do his worst, Isa 22:12, Isa 22:13. To show how little fear he had of being forced to surrender, for want of provisions, he spent thus extravagantly. Note, Security and sensuality are sad presages of approaching ruin. Those that will not be warned by judgments of God may expect to be wounded by them. 2. He put an affront upon the temple of God, and bade defiance to his sanctuary, Dan 5:2. While he tasted the wine, he commanded to bring the vessels of the temple, that they might drink in them. When he tasted how rich and fine the wine was, "O," said he, "it is a pity but we should have holy vessels to drink such delicious wine as this in," which was looked upon as a piece of wit, and, to carry on the humour, the vessels of the temple were immediately sent for. Nay, there seems to have been something more in it than a frolic, and that it was done in a malicious despite to the God of Israel. The heart of his people was very much upon these sacred vessels, as appears from Jer 27:16, Jer 27:18. Their principal care, at their return, was about these, Ezr 1:7. Now, we may suppose, they had an expectation of their deliverance approaching, reckoning the seventy years of their captivity near a period; and some of them might perhaps have given out some words to that purport, that shortly they should have the vessels of the sanctuary restored to them, in defiance of which Belshazzar here proclaims them to be his own, will keep them in store no longer, but will make use of them among his own plate. Note, That mirth is sinful indeed, and fills the measure of men's iniquity apace, which profanes sacred things and jests with them. This ripened Babylon for ruin - that no songs would serve them but the songs of Zion (Psa 137:3), no vessels but the vessels of the sanctuary. Let those who thus sacrilegiously alienate what is dedicated to God and his honour know that he will not be mocked. 3. He put an affront upon God himself, and bade defiance to his deity; for they drank wine, and praised the gods of gold and silver, Dan 5:4. They gave that glory to images, the work of their own hands and creatures of their own fancy, which is due to the true and living God only. They praised them either with sacrifices offered to them or with songs sung in honour of them. When their heads were giddy, and their hearts merry, with wine, they were in the fittest frame to praise the gods of gold and silver, wood and stone; for one would think that men in their senses, who had the command of a clear and sober thought, could not be guilty of so gross an absurdity; they must be intoxicated ere they could be so infatuated. Drunken worshippers, who are not men, but beasts, are the most proper for the service of dunghill deities, that are not gods, but devils. They have erred through wine, Isa 27:7. They drank wine, and praised their idol-gods, as if they had been the founders of their feast and the givers of all good things to them. Or, when they were drinking wine, they praised their gods by drinking healths to them; and the king drank wine before them (Dan 5:1), that is, he began the health, first to this god, and then to the other, till they went through the bead-roll or farrago of them, those of wood and stone not excepted. Note, Immorality and impiety, vice and profaneness, strengthen the hands and advance the interests one of another. Drunken frolics were an introduction to idolatry, and then idolatrous healths were a shoeing-horn to further drunkenness. II. See how God affrighted the king, and struck a terror upon him. Belshazzar and his lords are in the midst of their revels, the cups going round apace, and all upon the merry pin, drinking confusion, it may be, to Cyrus and his army, and roaring out huzzas, in confidence of the speedy raising of the siege; but the hour had come when that must be fulfilled which had been long ago said of the king of Babylon, when his city should be besieged by the Persians and Medes, Isa 21:2-4. The night of my pleasures has he turned into fear to me. The mirth of this ball at court must be spoiled, and a damp cast upon their jollity, though the king himself be master of the revels; immediately, when God speaks the word, we have him and all his guests in the utmost confusion, and the end of their mirth is heaviness. 1. There appear the fingers of a man's hand writing on the plaster of the wall, before the king's face (Dan 5:5), "the angel Gabriel," say the rabbin, "directing these fingers and writing by them." "That divine hand" (says a rabbi of our own, Dr. Lightfoot) "that had written the two tables for a law to his people now writes the doom of Babel and Belshazzar upon the wall." Here was nothing sent to frighten them which made a noise, or threatened their lives, no claps of thunder nor flashes of lightning, no destroying angel with his sword drawn in his hand, only a pen in the hand, writing upon the wall, over-against the candlestick, where they might all see it by the light of their own candle. Note, God's written word is sufficient to put the proudest boldest sinners into a fright, when he is pleased to give it the setting on. The king saw the part of the hand that wrote, but saw not the person whose hand it was, which made the thing more frightful. Note, What we see of God, the part of the hand that writes in the book of the creatures and the book of the scriptures (Lo, these are parts of his ways, Job 26:14), may serve to possess us with awful thoughts concerning that of God which we do not see. If this be the finger of God, what is his arm made bare? And what is he? 2. The king is immediately seized with a panic fear (Dan 5:6): His countenance was changed (his colour went and came); the joints of his loins were loosed, so that he had no strength in them, but was struck with a pain in his back, as is usual in a great fright; his knees smote one against another, so violently did he tremble like an aspen leaf. But what was the matter? Why is he in such a fright? He perceives not what is written, and how does he know but it may be some happy presage of deliverance to him and to his kingdom? But the business was his thoughts troubled him; his own guilty conscience flew in his face, and told him that he had no reason to expect any good news from Heaven, and that the hand of an angel could write nothing but terror to him. He that knew himself liable to the justice of God immediately concluded this to be an arrest in his name, a summons to appear before him. Note, God can soon awaken the most secure and make the heart of the stoutest sinner to tremble; and there needs no more to do it than to let loose his own thoughts upon him; they will soon play the tyrant, and give him trouble enough. 3. The wise men of Babylon are immediately called in, to see what they can make of this writing upon the wall, Dan 5:7. The king cried aloud, as one in haste, as one in earnest, to bring the whole college of magicians, to try if they can read this writing, and show the interpretation of it; for the king and all his lords cannot pretend to it, it is out of their sphere. The study of divine revelation (such as they had, or thought they had) and converse with the world of spirits were by the heathen confined to one profession, and no other meddled with it; but what is written to us by the finger of God is legible to all; whoever will may read the mind of God in the scriptures. To engage these wise men to exert the utmost of their skill in this matter, and provoke them to an emulation in the attempt, he promised that whoever would give him a satisfactory account of this writing should be dignified with the highest honours of the court. He knew what these pretenders to wisdom aimed at, and what would please them, and therefore promised them a scarlet robe and a gold chain, glorious things in the eyes of those that know no better. Nay, he should be primus par regni - chief minister of state, the third ruler in the kingdom, next to the king and his heir apparent. 4. The king is disappointed in his expectations from them; they can none of them read the writing, much less interpret it (Dan 5:8), which increases the king's confusion, Dan 5:9. He likes the thing yet worse and worse, and fears that mischief is towards him. His lords also, that had been partners with him in his jollity, are now sharers with him in his terrors; they also were astonished at their wits' end; and neither their numbers nor their refreshment by wine would serve to keep up their spirits. The reason why the wise men could not read the writing was not because it was written in any language or characters unknown to them, but God either cast a mist before their eyes or put such confusion upon their spirits that they could not read it, that the honour of expounding this mystical writing might be reserved for Daniel. Note, The terror of an awakened convinced conscience may justly be increased by the utter insufficiency of all creatures to give it ease or satisfaction.

fish gate-- (Ch2 33:14; Neh 3:3; Neh 12:39). Situated on the east of the lower city, north of the sheep gate [MAURER]: near the stronghold of David in Milo, between Zion and the lower city, towards the west [JEROME]. This verse describes the state of the city when it was besieged by Nebuchadnezzar. It was through the fish gate that he entered the city. It received its name from the fish market which was near it. Through it passed those who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called the Damascus gate [HENDERSON]. the second--namely, the gate which was second in dignity [CALVIN]. Or, the second or lower part of the city. Appropriately, the fish gate, or extreme end of the lower part of the city, first resounds with the cries of the citizens as the foe approaches; then, as he advances further, that part of the city itself, namely, its inner part; lastly, when the foe is actually come and has burst in, the hills, the higher ones, especially Zion and Moriah, on which the upper city and temple were founded [MAURER]. The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropœon running down to the pool of Siloam [HENDERSON]. The Hebrew is translated "college," Kg2 22:14; so VATABLUS would translate here. hills--not here those outside, but those within the walls: Zion, Moriah, and Ophel.

Here we are told, I. Who they were that Christ ordained to be his apostles or ambassadors; they were his disciples, Mat 10:1. He had called them some time before to be disciples, his immediate followers and constant attendants, and he then told them that they should be made fishers of men, which promise he now performed. Note, Christ commonly confers honours and graces by degrees; the light of both, like that of the morning, shines more and more. All this while Christ had kept these twelve, 1. In a state of probation. Though he knows what is in man, though he knew from the first what was in them (Joh 6:70), yet he took this method to give an example to his church. Note, The ministry being a great trust, it is fit that men should be tried for a time, before they are entrusted with it. Let them first be proved, Ti1 3:10. Therefore, hands must not be laid suddenly on any man, but let him first be observed as a candidate and probationer, a proposant (that is the term the French churches use), because some men's sins go before, others follow, Ti1 5:22. 2. In a state of preparation. All this while he had been fitting them for this great work. Note, Those whom Christ intends for, and calls to, any work, he first prepares and qualifies, in some measure, for it. He prepared them, (1.) By taking them to be with him. Note, The best preparative for the work of the ministry, is an acquaintance and communion with Jesus Christ. They that would serve Christ, must first be with him (Joh 12:26). Paul had Christ revealed, not only to him, but in him, before he went to preach him among the Gentiles, Gal 1:16. By the lively acts of faith, and the frequent exercise of prayer and meditation, that fellowship with Christ must be maintained and kept up, which is a requisite qualification for the work of the ministry. (2.) By teaching them; they were with him as scholars or pupils, and he taught them privately, besides the benefit they derived from his public preaching; he opened the scriptures to them, and opened their understandings to understand the scriptures: to them it was given to know the mysteries of the kingdom of heaven, and to them they were made plain. Note, They that design to be teachers must first be learners; they must receive, that they may give; they must be able to teach others, Ti2 2:2. Gospel truths must be first committed to them, before they be commissioned to be gospel ministers. To give men authority to teach others, that have not an ability, is but a mockery to God and the church; it is sending a message by the hand of a fool, Pro 26:6. Christ taught his disciples before he sent them forth (Mat 5:2), and afterwards, when he enlarged their commission, he gave them more ample instructions, Act 1:3. II. What the commission was that he gave them. 1. He called them to him, Mat 10:1. He had called them to come after him before; now he calls them to come to him, admits them to a greater familiarity, and will not have them to keep at such a distance as they had hitherto observed. They that humble themselves shall thus be exalted. The priests under the law were said to draw near and approach unto God, nearer than the people; the same may be said of gospel ministers; they are called to draw near to Christ, which, as it is an honour, so should strike an awe upon them, remembering that Christ will be sanctified in those that come nigh unto him. It is observable, that when the disciples were to be instructed, they came unto him of their own accord, Mat 5:1. But now they were to be ordained, he called them. Note, It well becomes the disciples of Christ to be more forward to learn than to teach. In the sense of our own ignorance, we must seek opportunities to be taught; and in the same sense we must wait for a call, a clear call, ere we take upon us to teach others; for no man ought to take this honour to himself. 2. He gave them power, exousian, authority in his name, to command men to obedience, and for the confirmation of that authority, to command devils too into a subjection. Note, All rightful authority is derived from Jesus Christ. All power is given to him without limitation, and the subordinate powers that be are ordained of him. Some of his honour he put on his ministers, as Moses put some of his on Joshua. Note, It is an undeniable proof of the fulness of power which Christ used as Mediator, that he could impart his power to those he employed, and enable them to work the same miracles that he wrought in his name. He gave them power over unclean spirits, and over all manner of sickness. Note, The design of the gospel was to conquer the devil and to cure the world. These preachers were sent out destitute of all external advantages to recommend them; they had no wealth, nor learning, nor titles of honour, and they made a very mean figure; it was therefore requisite that they should have some extraordinary power to advance them above the scribes. (1.) He gave them power against unclean spirits, to cast them out. Note, The power that is committed to the ministers of Christ, is directly levelled against the devil and his kingdom. The devil, as an unclean spirit, is working both in doctrinal errors (Rev 16:13), and in practical debauchery (Pe2 2:10); and in both these, ministers have a charge against him. Christ gave them power to cast him out of the bodies of people; but that was to signify the destruction of his spiritual kingdom, and all the works of the devil; for which purpose the Son of God was manifested. (2.) He gave them power to heal all manner of sickness. He authorized them to work miracles for the confirmation of their doctrine, to prove that it was of God; and they were to work useful miracles for the illustration of it, to prove that it is not only faithful, but well worthy of all acceptation; that the design of the gospel is to heal and save. Moses's miracles were many of them for destruction; those Mahomet pretended to, were for ostentation; but the miracles Christ wrought, and appointed his apostles to work, were all for edification, and evince him to be, not only the great Teacher and Ruler, but the great Redeemer, of the world. Observe what an emphasis is laid upon the extent of their power to all manner of sickness, and all manner of disease, without the exception even of those that are reckoned incurable, and the reproach of physicians. Note, In the grace of the gospel there is a salve for every sore, a remedy for every malady. There is no spiritual disease so malignant, so inveterate, but there is a sufficiency of power in Christ, for the cure of it. Let none therefore say there is no hope, or that the breach is wide as the sea, that cannot be healed. III. The number and names of those that were commissioned; they are made apostles, that is, messengers. An angel, and an apostle, both signify the same thing - one sent on an errand, an ambassador. All faithful ministers are sent of Christ, but they that were first, and immediately, sent by him, are eminently called apostles, the prime ministers of state in his kingdom. Yet this was but the infancy of their office; it was when Christ ascended on high that he gave some apostles, Eph 4:11. Christ himself is called an apostle (Heb 3:1), for he was sent by the Father, and so sent them, Joh 20:21. The prophets were called God's messengers. 1. Their number was twelve, referring to the number of the tribes of Israel, and the sons of Jacob that were the patriarchs of those tribes. The gospel church must be the Israel of God; the Jews must be first invited into it; the apostles must be spiritual fathers, to beget a seed to Christ. Israel after the flesh is to be rejected for their infidelity; these twelve, therefore, are appointed to be the fathers of another Israel. These twelve, by their doctrine, were to judge the twelve tribes of Israel, Luk 22:30. These were the twelve stars that made up the church's crown (Rev 12:1): the twelve foundations of the new Jerusalem (Rev 21:12, Rev 21:14), typified by the twelve precious stones in Aaron's breast-plate, the twelve loaves on the table of show-bread, the twelve wells of water at Elim. This was that famous jury (and to make it a grand jury, Paul was added to it) that was impanelled to enquire between the King of kings, and the body of mankind; and, in this chapter, they have their charge given them, by him to whom all judgment was committed. 2. Their names are here left upon record, and it is their honour; yet in this they had more reason to rejoice, that their names were written in heaven (Luk 10:20), while the high and mighty names of the great ones of the earth are buried in the dust. Observe, (1.) There are some of these twelve apostles, of whom we know no more, from the scripture, than their names; as Bartholomew, and Simon the Canaanite; and yet they were faithful servants to Christ and his church. Note, all the good ministers of Christ are not alike famous, nor their actions alike celebrated. (2.) They are names by couples; for at first they were sent forth two and two, because two are better than one; they would be serviceable to each other, and the more serviceable jointly to Christ and souls; what one forgot the other would remember, and out of the mouth of two witnesses every word would be established. Three couple of them were brethren; Peter and Andrew, James and John, and the other James and Lebbeus. Note, Friendship and fellowship ought to be kept up among relations, and to be made serviceable to religion. It is an excellent thing, when brethren by nature are brethren by grace, and those two bonds strengthen each other. (3.) Peter is named first, because he was first called; or because he was the most forward among them, and upon all occasions made himself the mouth of the rest, and because he was to be the apostle of the circumcision; but that gave him no power over the rest of the apostles, nor is there the least mark of any supremacy that was given to him, or ever claimed by him, in this sacred college. (4.) Matthew, the penman of this gospel, is here joined with Thomas (Mat 10:3), but in two things there is a variation from the accounts of Mark and Luke, Mar 3:18; Luk 6:15. There, Matthew is put first; in that order it appears he was ordained before Thomas; but here, in his own catalogue, Thomas is put first. Note, It well becomes the disciples of Christ in honour to prefer one another. There, he is only called Matthew, here Matthew the publican, the toll-gatherer or collector of the customs, who was called from that infamous employment to be an apostle. Note, It is good for those who are advanced to honour with Christ, to look unto the rock whence they were hewn; often to remember what they were before Christ called them, that thereby they may be kept humble, and divine grace may be the more glorified. Matthew the apostle was Matthew the publican. (5.) Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of Kananitēs. (6.) Judas Iscariot is always named last, and with that black brand upon his name, who also betrayed him; which intimates that from the first, Christ knew what a wretch he was, that he had a devil, and would prove a traitor; yet Christ took him among the apostles, that it might not be a surprise and discouragement to his church, if, at any time, the vilest scandals should break out in the best societies. Such spots there have been in our feasts of charity; tares among the wheat, wolves among the sheep; but there is a day of discovery and separation coming, where hypocrites shall be unmasked and discarded. Neither the apostleship, nor the rest of the apostles, were ever the worse for Judas's being one of the twelve, while his wickedness was concealed and did not break out.

In these verses, we have, I. The choice Christ made of the twelve apostles to be his constant followers and attendants, and to be sent abroad as there was occasion, to preach the gospel. Observe, 1. The introduction to this call or promotion of disciples; He goes up into a mountain, and his errand thither was to pray. Ministers must be set apart with solemn prayer for the pouring out of the Spirit upon them; though Christ had authority to confer the gifts of the Holy Ghost, yet, to set us an example, he prayed for them. 2. The rule he went by in his choice, and that was his own good pleasure; He called unto him whom he would. Not such as we should have thought fittest to be called, looking upon the countenance, and the height of the stature; but such as he thought fit to call, and determined to make fit for the service to which he called them: even so, blessed Jesus, because it seemed good in thine eyes. Christ calls whom he will; for he is a free Agent, and his grace is his own. 3. The efficacy of the call; He called them to separate themselves from the crowd, and stand by him, and they came unto him. Christ calls those who were given him (Joh 17:6); and all that the Father gave him, shall come to him, Joh 6:37. Those whom it was his will to call, he made willing to come; his people shall be willing in the day of his power. Perhaps they came to him readily enough, because they were in expectation of reigning with him in temporal pomp and power; but when afterward they were undeceived in that matter, yet they had such a prospect given them of better things, that they would not say they were deceived in their Master, nor repented their leaving all to be with him. 4. The end and intention of this call; He ordained them (probably by the imposition of hands, which was a ceremony used among the Jews), that they should be with him constantly, to be witnesses of his doctrine, manner of life, and patience, that they might fully know it, and be able to give an account of it; and especially that they might attest the truth of his miracles; they must be with him to receive instructions from him, that they might be qualified to give instructions to others. It would require time to fit them for that which he designed them for; for they must be sent forth to preach; not to preach till they were sent, and not to be sent till by a long and intimate acquaintance with Christ they were fitted. Note, Christ's ministers must be much with him. 5. The power he gave them to work miracles; and hereby he put a very great honour upon them, beyond that of the great men of the earth. He ordained them to heal sicknesses and to cast out devils. This showed that the power which Christ had to work these miracles was an original power; that he had it not as a Servant, but as a Son in his own house, in that he could confer it upon others, and invest them with it: they have a rule in the law, Deputatus non potest deputare - He that is only deputed himself, cannot depute another; but our Lord Jesus had life in himself, and the Spirit without measure; for he could give this power even to the weak and foolish things of the world. 6. Their number and names; He ordained twelve, according to the number of the twelve tribes of Israel. They are here named not just in the same order as they were in Matthew, nor by couples, as they were there; but as there, so here, Peter is put first and Judas last. Here Matthew is put before Thomas, probably being called in that order; but in that catalogue which Matthew himself drew up, he puts himself after Thomas; so far was he from insisting upon the precedency of his consecration. But that which Mark only takes notice of in this list of the apostles, is, that Christ called James and John Boanerges, which is, The sons of thunder; perhaps they were remarkable for a loud commanding voice, they were thundering preachers; or, rather, it denotes the zeal and fervency of their spirits, which would make them active for God above their brethren. These two (saith Dr. Hammond) were to be special eminent ministers of the gospel, which is called a voice shaking the earth, Heb 12:26. Yet John, one of those sons of thunder, was full of love and tenderness, as appears by his epistles, and was the beloved disciple. 7. Their retirement with their Master, and close adherence to him; They went into a house. Now that this jury was impanelled, they stood together, to hearken to their evidence. They went together into the house, to settle the orders of their infant college; and now, it is likely, the bag was given to Judas, which pleased him, and made him easy. II. The continual crowds that attended Christ's motions (Mar 3:20); The multitude cometh together again, unsent for, and unseasonably pressing upon him, some with one errand and some with another; so that he and his disciples could not get time so much as to eat bread, much less for a set and full meal. Yet he did not shut his doors against the petitioners, but bade them welcome, and gave to each of them an answer of peace. Note, They whose hearts are enlarged in the work of God, can easily bear with great inconveniences to themselves, in the prosecution of it, and will rather lose a meal's meat at any time than slip an opportunity of doing good. It is happy when zealous hearers and zealous preachers thus meet, and encourage one another. Now the kingdom of God was preached, and men pressed into it, Luk 16:16. This was a gale of opportunity worth improving; and the disciples might well afford to adjourn their meals, to lay hold on it. It is good striking while the iron is hot. III. The care of his relations concerning him (Mar 3:21); When his friends in Capernaum heard how he was followed, and what pains he took, they went out, to lay hold on him, and fetch him home, for they said, He is beside himself. 1. Some understand it of an absurd preposterous care, which had more in it of reproach to him than of respect; and so we must take it as we read it, He is beside himself; either they suspected it themselves, or it was suggested to them, and they gave credit to the suggestion, that he was gone distracted, and therefore his friends ought to bind him, and put him in a dark room, to bring him to his right mind again. His kindred, many of them, had mean thoughts of him (Joh 7:5), and were willing to hearken to this ill construction which some put upon his great zeal, and to conclude him crazed in his intellects, and under that pretence to take him off from his work. The prophets were called mad fellows, Kg2 9:11. 2. Others understand it of a well-meaning care; and then they read exestē - "He fainteth, he has no time to eat bread, and therefore his strength will fail him; he will be stifled with the crowd of people, and will have his spirits quite exhausted with constant speaking, and the virtue that goes out of him in his miracles; and therefore let us use a friendly violence with him, and get him a little breathing-time." In his preaching-work, as well as his suffering-work, he was attacked with, Master, spare thyself. Note, They who go on with vigour and zeal in the work of God, must expect to meet with hindrances, both from the groundless disaffection of their enemies, and the mistaken affections of their friends, and they have need to stand upon their guard against both.

Here is, I. The wild notions that the people had concerning our Lord Jesus, Mar 6:15. His own countrymen could believe nothing great concerning him, because they knew his poor kindred; but others that were not under the power of that prejudice against him, were yet willing to believe any thing rather than the truth - that he was the Son of God, and the true Messias: they said, He is Elias, whom they expected; or, He is a prophet, one of the Old Testament prophets raised to life, and returned to this world; or as one of the prophets, a prophet now newly raised up, equal to those under the Old Testament. II. The opinion of Herod concerning him. He heard of his name and fame, of what he said and what he did; and he said, "It is certainly John Baptist, Mar 6:14. As sure as we are here, It is John, whom I beheaded, Mar 6:16. He is risen from the dead; and though while he was with us he did no miracle, yet, having removed for awhile to another world, he is come again with greater power, and now mighty works do show forth themselves in him." Note, 1. Where there is an idle faith, there is commonly a working fancy. The people said, It is a prophet risen from the dead; Herod said, It is John Baptist risen from the dead. It seems by this, that the rising of a prophet from the dead, to do mighty works, was a thing expected, and was thought neither impossible nor improbable, and it was now readily suspected when it was not true; but afterward, when it was true concerning Christ, and a truth undeniably evidenced, yet then it was obstinately gainsaid and denied. Those who most wilfully disbelieve the truth, are commonly most credulous of errors and fancies. 2. They who fight against the cause of God, will find themselves baffled, even when they think themselves conquerors; they cannot gain their point, for the word of the Lord endures for ever. They who rejoiced when the witnesses were slain, fretted as much, when in three or four days they rose again in their successors, Rev 11:10, Rev 11:11. The impenitent unreformed sinner, that escapeth the sword of Jehu, shall Elisha slay. 3. A guilty conscience needs no accuser or tormentor but itself. Herod charges himself with the murder of John, which perhaps no one else dare charge him with; I beheaded him; and the terror of it made him imagine that Christ was John risen. He feared John while he lived, and now, when he thought he had got clear of him, fears him ten times worse when he is dead. One might as well be haunted with ghosts and furies, as with the horrors of an accusing conscience; those therefore who would keep an undisturbed peace, must keep an undefiled conscience, Act 24:16. 4. There may be the terrors of strong conviction, where there is not the truth of a saving conversion. This Herod, who had this notion concerning Christ, afterward sought to kill him (Luk 13:31), and did set him at nought (Luk 23:11); so that he will not be persuaded, though it be by one risen from the dead; no, not by a John the Baptist risen from the dead. III. A narrative of Herod's putting John Baptist to death, which is brought in upon this occasion, as it was in Matthew. And here we may observe, 1. The great value and veneration which Herod had some time had for John Baptist, which is related only by this evangelist, Mar 6:20. Here we see what a great way a man may go toward grace and glory, and yet come short of both, and perish eternally. (1.) He feared John, knowing that he was a just man, and a holy. It is possible that a man may have a great reverence for good men, and especially for good ministers, yea, and for that in them that is good, and yet himself be a bad man. Observe, [1.] John was a just man, and a holy; to make a complete good man, both justice and holiness are necessary; holiness toward God, and justice toward men. John was mortified to this world, and so was a good friend both to justice and holiness. [2.] Herod knew this, not only by common fame, but by personal acquaintance with him. Those that have but little justice and holiness themselves, may yet discern it with respect in others. And, [3.] He therefore feared him, he honoured him. Holiness and justice command veneration, and many that are not good themselves, have respect for those that are. (2.) He observed him; he sheltered him from the malice of his enemies (so some understand it); or, rather, he had a regard to his exemplary conversation, and took notice of that in him that was praiseworthy, and commended it in the hearing of those about him; he made it appear that he observed what John said and did. (3.) He heard him preach; which was great condescension, considering how mean John's appearance was. To hear Christ himself preach in our streets will be but a poor plea in the great day, Luk 13:26. (4.) He did many of those things which John in his preaching taught him. He was not only a hearer of the word, but in part a doer of the work. Some sins which John in his preaching reproved, he forsook, and some duties he bound himself to; but it will not suffice to do many things, unless we have respect to all the commandments. (5.) He heard him gladly. He did not hear him with terror as Felix heard Paul, but heard him with pleasure. There is a flashy joy, which a hypocrite may have in hearing the word; Ezekiel was to his hearers as a lovely song (Eze 33:32); and the stony ground received the word with joy, Luk 8:13. 2. John's faithfulness to Herod, in telling him of his faults. Herod had married his brother Philip's wife, Mar 6:17. All the country, no doubt, cried shame on him for it, and reproached him for it; but John reproved him, told him plainly, It is not lawful for thee to have thy brother's wife. This was Herod's own iniquity, which he could not leave, when he did many things that John taught him; and therefore John tells him of this particularly. Though he were a king, he would not spare him, any more than Elijah did Ahab, when he said, Hast thou killed and also taken possession? Though John had an interest in him, and he might fear this plain-dealing would destroy his interest, yet he reproved him; for faithful are the wounds of a friend (Pro 27:6); and though there are some swine that will turn again, and rend those that cast pearls before them, yet, ordinarily, he that rebuketh a man (if the person reproved has any thing of the understanding of a man), afterwards shall find more favour than he that flattereth with his tongue, Pro 28:23. Though it was dangerous to offend Herod, and much more to offend Herodias, yet John would run the hazard rather than be wanting in his duty. Note, Those ministers that would be found faithful in the work of God, must not be afraid of the face of man. If we seek to please men, further than is for their spiritual good, we are not the servants of Christ. 3. The malice which Herodias bore to John for this (Mar 6:19); She had a quarrel with him, and would have killed him; but when she could not obtain that, she got him committed to prison, Mar 6:17. Herod respected him, till he touched him in his Herodias. Many that pretend to honour prophesying, are for smooth things only, and love good preaching, if it keep far enough from their beloved sin; but if that be touched, they cannot bear it. No marvel if the world hate those who testify of it that its works are evil. But it is better that sinners persecute ministers now for their faithfulness, than curse them eternally for their unfaithfulness. 4. The plot laid to take off John's head. I am apt to think that Herod was himself in the plot, notwithstanding his pretences to be displeased and surprised, and that the thing was concerted between him and Herodias; for it is said to be when a convenient day was come (Mar 6:21), fit for such a purpose. (1.) There must be a ball at court, upon the king's birthday, and a supper prepared for his lords, high captains, and chief estates of Galilee. (2.) To grace the solemnity, the daughter of Herodias must dance publicly, and Herod must take on him to be wonderfully charmed with her dancing; and if he be, they that sit with him cannot but, in compliment to him, be so too. (3.) The king hereupon must make her an extravagant promise, to give her whatever she would ask, even to the half of the kingdom; and yet, that, if rightly understood, would not have reached the end designed, for John Baptist's head was worth more than his whole kingdom. This promise is bound with an oath, that no room might be left to fly off from it; He sware unto her, Whatsoever thou shalt ask, I will give. I can scarcely think he would have made such an unlimited promise, but that he knew what she would ask. (4.) She, being instructed by Herodias her mother, asked the head of John Baptist; and she must have it brought her in a charger, as a pretty thing for her to play with (Mar 6:24, Mar 6:25); and there must be no delay, no time lost, she must have it by and by. (5.) Herod granted it, and the execution was done immediately while the company were together, which we can scarcely think the king would have done, if he had not determined the matter before. But he takes on him, [1.] To be very backward to it, and that he would not for all the world have done it, if he had not been surprised into such a promise; The king was exceeding sorry, that is, he seemed to be so, he said he was so, he looked as if he had been so; but it was all sham and grimace, he was really pleased that he had found a pretence to get John out of the way. Qui nescit dissimulare, nescit regnare - The man who cannot dissemble, knows not how to reign. And yet he was not without sorrow for it; he could not do it but with great regret and reluctancy; natural conscience will not suffer men to sin easily; the very commission of it is vexatious; what then will the reflection upon it be? [2.] He takes on him to be very sensible of the obligation of his oath; whereas if the damsel had asked but a fourth part of his kingdom, I doubt not but he would have found out a way to evade his oath. The promise was rashly made, and could not bind him to do an unrighteous thing. Sinful oaths must be repented of, and therefore not performed; for repentance is the undoing of what we have done amiss, as far as is in our power. When Theodosius the emperor was urged by a suitor with a promise, he answered, I said it, but did not promise it if it be unjust. If we may suppose that Herod knew nothing of the design when he made that rash promise, it is probable that he was hurried into the doing of it by those about him, only to carry on the humour; for he did it for their sakes who sat with him, whose company he was proud of, and therefore would do any thing to gratify them. Thus do princes make themselves slave to those whose respect they covet, and both value and secure themselves by. None of Herod's subjects stood in more awe of him than he did of his lords, high captains, and chief estates. The king sent an executioner, a soldier of his guard. Bloody tyrants have executioners ready to obey their most cruel and unrighteous decrees. Thus Saul has a Doeg at hand, to fall upon the priests of the Lord, when his own footmen declined it. 5. The effect of this is, (1.) That Herod's wicked court is all in triumph, because this prophet tormented them; the head is made a present of to the damsel, and by her to her mother, Mar 6:28. (2.) That John Baptist's sacred college is all in tears; the disciples of John little thought of this; but, when they heard of it, they came, and took up the neglected corpse, and laid it in a tomb; where Herod, if he had pleased, might have found it, when he frightened himself with the fancy that John Baptist was risen from the dead.

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

Even when he humbles himself, still Christ has honour done him to balance the offence of it. That we might not be stumbled at the meanness of his birth, angels then did him honour; and now, that we may not be offended at his being presented in the temple, like other children born in sin, and without any manner of solemnity peculiar to him, but silently, and in the crowd of other children, Simeon and Anna now do him honour, by the inspiration of the Holy Ghost. I. A very honourable testimony is borne to him by Simeon, which was both a reputation to the child and an encouragement to the parents, and might have been a happy introduction of the priests into an acquaintance with the Saviour, if those watchmen had not been blind. Now observe here, 1. The account that is given us concerning this Simeon, or Simon. He dwelt now in Jerusalem, and was eminent for his piety and communion with God. Some learned men, who have been conversant with the Jewish writers, find that there was at this time one Simeon, a man of great note in Jerusalem, the son of Hillel, and the first to whom they gave the title of Rabban, the highest title that they gave to their doctors, and which was never given but to seven of them. He succeeded his father Hillel, as president of the college which his father founded, and of the great Sanhedrim. The Jews say that he was endued with a prophetical spirit, and that he was turned out of his place because he witnessed against the common opinion of the Jews concerning the temporal kingdom of the Messiah; and they likewise observe that there is no mention of him in their Mishna, or book of traditions, which intimates that he was no patron of those fooleries. One thing objected against this conjecture is that at this time his father Hillel was living, and that he himself lived many years after this, as appears by the Jewish histories; but, as to that, he is not here said to be old; and his saying, Now let thy servant depart intimates that he was willing to die now, but does not conclude that therefore he did die quickly. St. Paul lived many years after he had spoken of his death as near, Act 20:25. Another thing objected is that the son of Simeon was Gamaliel, a Pharisee, and an enemy to Christianity; but, as to that, it is no new thing for a faithful lover of Christ to have a son a bigoted Pharisee. The account given of him here is, (1.) That he was just and devout, just towards men and devout towards God; these two must always go together, and each will befriend the other, but neither will atone for the defect of the other. (2.) That he waited for the consolation of Israel, that is, for the coming of the Messiah, in whom alone the nation of Israel, that was now miserably harassed and oppressed, would find consolation. Christ is not only the author of his people's comfort, but the matter and ground of it, the consolation of Israel. He was long a coming, and they who believed he would come continued waiting, desiring his coming, and hoping for it with patience; I had almost said, with some degree of impatience waiting till it came. He understood by books, as Daniel, that the time was at hand, and therefore was now more than ever big with expectation of it. The unbelieving Jews, who still expect that which is already come, use it as an oath, or solemn protestation, As ever I hope to see the consolation of Israel, so and so it is. Note, The consolation of Israel is to be waited for, and it is worth waiting for, and it will be very welcome to those who have waited for it, and continue waiting. (3.) The Holy Ghost was upon him, not only as a Spirit of holiness, but as a Spirit of prophecy; he was filled with the Holy Ghost, and enabled to speak things above himself. (4.) He had a gracious promise made him, that before he died he should have a sight of the Messiah, Luk 2:26. He was searching what manner of time the Spirit of Christ in the Old Testament prophets did signify, and whether it were not now at hand; and he received this oracle (for so the word signifies), that he should not see death before he had seen the Messiah, the Lord's Anointed. Note, Those, and those only, can with courage see death, and look it in the face without terror, that have had by faith a sight of Christ. 2. The seasonable coming of Simeon into the temple, at the time when Christ was presented there, Luk 2:27. Just then, when Joseph and Mary brought in the child, to be registered as it were in the church-book, among the first-born, Simeon came, by direction of the Spirit, into the temple. The same Spirit that had provided for the support of his hope now provided for the transport of his joy. It was whispered in his ear, "Go to the temple now, and you shall see what you have longed to see." Note, Those that would see Christ must go to his temple; for there The Lord, whom ye seek, shall suddenly come to meet you, and there you must be ready to meet him. 3. The abundant satisfaction wherewith he welcomed this sight: He took him up in his arms (Luk 2:28), he embraced him with the greatest affection imaginable, laid him in his bosom, as near his heart as he could, which was as full of joy as it could hold. He took him up in his arms, to present him to the Lord (so some think), to do either the parent's part or the priest's part; for divers of the ancients say that he was himself a priest. When we receive the record which the gospel gives us of Christ with a lively faith, and the offer it makes us of Christ with love and resignation, then we take Christ in our arms. It was promised him that he should have a sight of Christ; but more is performed than was promised: he has him in his arms. 4. The solemn declaration he made hereupon: He blessed God, and said, Lord, now let thou thy servant depart in peace, Luk 2:29-32. (1.) He has a pleasant prospect concerning himself, and (which is a great attainment) is got quite above the love of life and fear of death; nay, he is arrived at a holy contempt of life, and desire of death: "Lord, now let thou thy servant depart, for mine eyes have seen the salvation I was promised a sight of before I died." Here is, [1.] An acknowledgment that God had been as good as his word; there has not failed one tittle of his good promises, as Solomon owns, Kg1 8:56. Note, Never any that hoped in God's word were made ashamed of their hope. [2.] A thanksgiving for it. He blessed God that he saw that salvation in his arms which many prophets and kings desired to see, and might not. [3.] A confession of his faith, that the child in his arms was the saviour, the Salvation itself; thy salvation, the salvation of thine appointing, the salvation which thou has prepared with a great deal of contrivance. And, while it has been thus long in the coming, it hath still been in the preparing. [4.] It is a farewell to this world: "Now let thy servant depart; now mine eyes have been blessed with this sight, let them be closed, and see no more in this world." The eye is not satisfied with seeing (Ecc 1:8), till it hath seen Christ, and then it is. What a poor thing doth this world look to one that hath Christ in his arms and salvation in his eye! Now adieu to all my friends and relations, all my enjoyments and employments here, even the temple itself. [5.] It is a welcome to death: Now let thy servant depart. Note, Death is a departure, the soul's departure out of the body, from the world of sense to the world of spirits. We must not depart till God give us our discharge, for we are his servants and must not quit his service till we have accomplished our time. Moses was promised that he should see Canaan, and then die; but he prayed that this word might be altered, Deu 3:24, Deu 3:25. Simeon is promised that he should not see death till he had seen Christ; and he is willing to construe that beyond what was expressed, as an intimation that, when he had seen Christ, he should die: Lord, be it so, saith he, now let me depart. See here, First, How comfortable the death of a good man is; he departs as God's servant from the place of his toil to that of his rest. He departs in peace, peace with God, peace with his own conscience; in peace with death, well-reconciled to it, well-acquainted with it. He departs according to God's word, as Moses at the word of the Lord (Deu 34:5): the word of precept, Go up and die; the word of promise, I will come again and receive you to myself. Secondly, What is the ground of this comfort? For mine eyes have seen thy salvation. This bespeaks more than a great complacency in the sight, like that of Jacob (Gen 46:30), Now let me die, since I have seen thy face. It bespeaks a believing expectation of a happy state on the other side death, through this salvation he now had a sight of, which not only takes off the terror of death, but makes it gain, Phi 1:21. Note, Those that have welcomed Christ may welcome death. (2.) He has a pleasant prospect concerning the world, and concerning the church. This salvation shall be, [1.] A blessing to the world. It is prepared before the face of all people, not to be hid in a corner, but to be made known; to be a light to lighten the Gentiles that now sit in darkness: they shall have the knowledge of him, and of God, and another world through him. This has reference to Isa 49:6, I will give thee for a light to the Gentiles; for Christ came to be the light of the world, not a candle in the Jewish candlestick, but the Sun of righteousness. [2.] A blessing to the church: the glory of thy people Israel. It was an honour to the Jewish nation that the Messiah sprang out of one of their tribes, and was born, and lived, and died, among them. And of those who were Israelites indeed of the spiritual Israel, he was indeed the glory, and will be so to eternity, Isa 60:19. They shall glory in him. In the Lord shall all the seed of Israel be justified and shall glory, Isa 45:25. When Christ ordered his apostles to preach the gospel to all nations, therein he made himself a light to lighten the Gentiles; and when he added, beginning at Jerusalem, he made himself the glory of his people Israel. 5. The prediction concerning this child, which he delivered, with his blessing, to Joseph and Mary. They marvelled at those things which were still more and more fully and plainly spoken concerning this child, Luk 2:33. And because they were affected with, and had their faith strengthened by, that which was said to them, here is more said to them. (1.) Simeon shows them what reason they had to rejoice; for he blessed them (Luk 2:34), he pronounced them blessed who had the honour to be related to this child, and were entrusted with the bringing him up. He prayed for them, that God would bless them, and would have others do so too. They had reason to rejoice, for this child should be, not only a comfort and honour to them, but a public blessing. He is set for the rising again of many in Israel, that is, for the conversion of many to God that are dead and buried in sin, and for the consolation of many in God that are sunk and lost in sorrow and despair. Those whom he is set for the fall of may be the same with those whom he is set for the rising again of. He is set eis ptōsin kai anastasin - for their fall, in order to their rising again; to humble and abase them, and bring them off from all confidence in themselves, that they may be exalted by relying on Christ; he wounds and then heals, Paul falls, and rises again. (2.) He shows them likewise what reason they had to rejoice with trembling, according to the advice given of old, with reference to the Messiah's kingdom, Psa 2:11. Lest Joseph, and Mary especially, should be lifted up with the abundance of the revelations, here is a thorn in the flesh for them, an allay to their joy; and it is what we sometimes need. [1.] It is true, Christ shall be a blessing to Israel; but there are those in Israel whom he is set for the fall of, whose corruptions will be provoked, who will be prejudiced and enraged against him, and offended, and whose sin and ruin will be aggravated by the revelation of Jesus Christ; many who will extract poison to themselves out of the balm of Gilead, and split their souls on the Rock of salvation, to whom this precious Foundation-stone will be a stone of stumbling. This refers to that prophecy (Isa 8:14, Isa 8:15), He shall be for a sanctuary to some, and yet for a snare to others, Pe1 2:7, Pe1 2:8. Note, As it is pleasant to think how many there are to whom Christ and his gospel are a savour of life unto life, so it is sad to think how many there are to whom it is a savour of death unto death. He is set for a sign, to be admired by some, but by others, by many, spoken against. He had many eyes upon him, during the time of his public ministry, he was a sign, but he had many tongues against him, the contradiction and reproach of sinners, he was continually cavilled at and abused; and the effects of this will be that the thoughts of many hearts will be revealed (Luk 2:35), that is, upon this occasion, men will show themselves, will discover, and so distinguish, themselves. The secret good affections and dispositions in the minds of some will be revealed by their embracing Christ, and closing with him; the secret corruptions and vicious dispositions of others, that otherwise would never have appeared so bad, will be revealed by their enmity to Christ and their rage against him. Men will be judged of by the thoughts of their hearts, their thoughts concerning Christ; are they for him, or are they for his adversaries? The word of God is a discerner of the thoughts and intents of the heart, and by it we are discovered to ourselves, and shall be judged hereafter. [2.] It is true, Christ shall be a comfort to his mother; but be not thou too proud of it, for a sword shall pass through thine own soul also. He shall be a suffering Jesus; and, First, "Thou shalt suffer with him, by sympathy, more than any other of his friends, because of the nearness of thy relation, and strength of affection, to him." When he was abused, it was a sword in her bones. When she stood by his cross, and saw him dying, we may well think her inward grief was such that it might truly be said, A sword pierced through her soul, it cut her to the heart. Secondly, Thou shalt suffer for him. Many understand it as a prediction of her martyrdom; and some of the ancients say that it had its accomplishment in that. Note, In the midst of our greatest delights and advancements in this world, it is good for us to know that bonds and afflictions abide us. II. He is taken notice of by one Anna, or Ann, a prophetess, that one of each sex might bear witness to him in whom both men and women are invited to believe, that they may be saved. Observe, 1. The account here given of this Anna, who she was. She was, (1.) A prophetess; the Spirit of prophecy now began to revive, which had ceased in Israel above three hundred years. Perhaps no more is meant than that she was one who had understanding in the scriptures above other women, and made it her business to instruct the younger women in the things of God. Though it was a very degenerate age of the church, yet God left not himself without witness. (2.) She was the daughter of Phanuel; her father's name (says Grotius) is mentioned, to put us in mind of Jacob's Phanuel, or Penuel (Gen 32:30), that now the mystery of that should be unfolded, when in Christ we should as it were see God face to face, and our lives be preserved; and her name signifies gracious. (3.) She was of the tribe of Asher, which was in Galilee; this, some think, is taken notice of to refute those who said, Out of Galilee ariseth no prophet, when no sooner did prophecy revive but it appeared from Galilee. (4.) She was of a great age, a widow of about eighty-four years; some think she had now been eighty-four years a widow, and then she must be considerably above a hundred years old; others, rather than suppose that a woman so very old should be capable of fasting and praying as she did, suppose that she was only eighty-four years of age, and had been long a widow. Though she was a young widow, and had lived with her husband but seven years, yet she never married again, but continued a widow to her dying day, which is mentioned to her praise. (5.) She was a constant resident in or at least attendant on the temple. Some think she had lodgings in the courts of the temple, either in an alms-house, being maintained by the temple charities; or, as a prophetess, she was lodged there, as in a proper place to be consulted and advised with by those that desired to know the mind of God; others think her not departing from the temple means no more, than that she was constantly there at the time of divine service: when any good work was to be done, she was ready to join in it. It is most probable she had an apartment of her own among the out-buildings of the temple; and, besides her constant attendance on the public worship, abounded in private devotions, for she served God with fastings and prayers night and day: having no secular business to employ herself in, or being past it, she gave up herself wholly to her devotions, and not only fasted twice in the week, but always lived a mortified life, and spent that time in religious exercises which others spent in eating and drinking and sleeping; she not only observed the hours of prayer, but prayed night and day; was always in a praying frame, lived a life of prayer, gave herself to prayer, was frequent in ejaculations, large in solemn prayers, and very particular in her intercessions. And in these she served God; that was it that put a value upon them and an excellency into them. The Pharisees fasted often, and made long prayers, but they served themselves, and their own pride and covetousness, in their fastings and prayers; but this good woman not only did that which was good, but did it from a good principle, and with a good end; she served God, and aimed at his honour, in fasting and praying. Note, [1.] Devotion is a thing we ought to be constant in; other duties are in season now and then, but we must pray always. [2.] It is a pleasant sight to see aged Christians abounding in acts of devotion, as those that are not weary of well-doing, that do not think themselves above these exercises, or past them, but that take more and more pleasure in them, and see more and more need of them, till they come to heaven. [3.] Those that are diligent and faithful in improving the light and means they have shall have further discoveries made them. Anna is now at length abundantly recompensed for her attendance so many years in the temple. 2. The testimony she bore to our Lord Jesus (Luk 2:38): She came in at that instant when the child was presented, and Simeon discoursed concerning him; she, who was so constant to the temple, could not miss the opportunity. Now, (1.) She gave thanks likewise to the Lord, just as Simeon, perhaps like him, wishing now to depart in peace. Note, Those to whom Christ is made known have reason enough to give thanks to the Lord for so great a favour; and we should be excited to that duty by the praises and thanksgivings of others; why should not we give thanks likewise, as well as they? Anna concurred with Simeon, and helped to make up the harmony. She confessed unto the Lord (so it may be read); she made an open profession of her faith concerning this child. (2.) She, as a prophetess, instructed others concerning him: She spoke of him to all them that believed the Messiah would come, and with him looked for redemption in Jerusalem. Redemption was the thing wanted, waited for, and wished for; redemption in Jerusalem, for thence the word of the Lord was to go forth, Isa 2:3. Some there were in Jerusalem that looked for redemption; yet but a few, for Anna, it should seem, had acquaintance with all them that were joint-expectants with her of the Messiah; she knew where to find them, or they where to find her, and she told them all the good news, that she had seen the Lord; and it was great news, this of his birth now, as afterwards that of his resurrection. Note, Those that have an acquaintance with Christ themselves should do all they can to bring others acquainted with him. Lastly, Here is a short account of the infancy and childhood of our Lord Jesus. 1. Where he spent it, Luk 2:39. When the ceremony of presenting the child, and purifying the mother, was all over, they returned into Galilee. Luke relates no more concerning them, till they were returned into Galilee; but it appears by St. Matthew's gospel (Mat 2:1) that from Jerusalem they returned to Bethlehem, where the wise men of the east found them, and there they continued till they were directed to flee into Egypt, to escape the malice and rage of Herod; and, returning thence when Herod was dead, they were directed to go to their old quarters in Nazareth, whence they had been perhaps some years absent. It is here called their own city, because there they had lived a great while, and their relations were there. He was ordered further from Jerusalem, because his kingdom and priesthood were to have no affinity with the present government of the Jewish church or state. He is sent into a place of obscurity and reproach; for in this, as in other things, he must humble himself and make himself of no reputation. 2. How he spent it, Luk 2:40. In all things it behoved him to be made like unto his brethren, and therefore he passed through infancy and childhood as other children did, yet without sin; nay, with manifest indications of a divine nature in him. As other children, he grew in stature of body, and the improvement of understanding in his human soul, that his natural body might be a figure of his mystical body, which, though animated by a perfect spirit, yet maketh increase of itself till it comes to the perfect man, Eph 4:13, Eph 4:16. But, (1.) Whereas other children are weak in understanding and resolution, he was strong in spirit. By the Spirit of God his human soul was endued with extraordinary vigour, and all his faculties performed their offices in an extraordinary manner. He reasoned strongly, and his judgment was penetrating. (2.) Whereas other children have foolishness bound in their hearts, which appears in what they say or do, he was filled with wisdom, not by any advantages of instruction and education, but by the operation of the Holy Ghost; every thing he said and did was wisely said, and wisely done, above his years. (3.) Whereas other children show that the corruption of nature is in them, and the tares of sin grow up with the wheat of reason, he made it appear that nothing but the grace of God was upon him (the wheat sprang up without tares), and that, whereas other children are by nature children of wrath, he was greatly beloved, and high in the favour of God; that God loved him, and cherished him, and took a particular care of him.

We have here Christ's discourse with his disciples after supper, much of which is new here; and in St. John's gospel we shall find other additions. We should take example from him to entertain and edify our family and friends with such discourse at table as is good and to the use of edifying, which may minister grace to the hearers; but especially after we have been at the Lord's table, by Christian conference to keep one another in a suitable frame. The matters Christ here discoursed of were of weight, and to the present purpose. I. He discoursed with them concerning him that should betray him, who was now present. 1. He signifies to them that the traitor was now among them, and one of them, Luk 22:21. By placing this after the institution of the Lord's supper, though in Matthew and Mark it is placed before it, it seems plain that Judas did receive the Lord's supper, did eat of that bread and drink of that cup; for, after the solemnity was over, Christ said, Behold, the hand of him that betrayeth me is with me on the table. There have been those that have eaten bread with Christ and yet have betrayed him. 2. He foretels that the treason would take effect (Luk 22:22): Truly the Son of man goes as it was determined, goes to the place where he will be betrayed; for he is delivered up by the counsel and foreknowledge of God, else Judas could not have delivered him up. Christ was not driven to his sufferings, but cheerfully went to them. He said, Lo, I come. 3. He threatens the traitor: Woe to that man by whom he is betrayed. Note, Neither the patience of the saints under their sufferings, nor the counsel of God concerning their sufferings, will be any excuse for those that have any hand in their sufferings, or that persecute them. Though God has determined that Christ shall be betrayed and he himself has cheerfully submitted to it, yet Judas's sin or punishment is not at all the less. 4. He frightens the rest of the disciples into a suspicion of themselves, by saying that it was one of them, and not naming which (Luk 22:23): They began to enquire among themselves, to interrogate themselves, to put the question to themselves, who it was that should do this thing, that could be so base to so good a Master. The enquiry was not, Is it you? or, Is it such a one? but, Is it I? II. Concerning the strife that was among them for precedency or supremacy. 1. See what the dispute was: Which of them should be accounted the greatest. Such and so many contests among the disciples for dignity and dominion, before the Spirit was poured upon them, were a sad presage of the like strifes for, and affections of, supremacy in the churches, after the Spirit should be provoked to depart from them. How inconsistent is this with that in the verse before! There they were enquiring which would be the traitor, and here which should be the prince. Could such an instance of humility, and such an instance of pride and vanity, be found in the same men, so near together? This is like sweet waters and bitter proceeding at the same time out of the same fountain. What a self-contradiction is the deceitful heart of man! 2. See what Christ said to this dispute. He was not sharp upon them, as might have been expected (he having so often reproved them for this very thing), but mildly showed them the sin and folly of it. (1.) This was to make themselves like the kings of the Gentiles, who affect worldly pomp, and worldly power, Luk 22:25. They exercise lordship over their subjects, and are ever and anon striving to exercise lordship too over the princes that are about them, though as good as themselves, if they think them not so strong as themselves. Note, The exercising of lordship better becomes the kings of the Gentiles than the ministers of Christ. But observe, They that exercise authority, and take upon themselves to bear sway, and give law, they are called Benefactors - Euergetas, they call themselves so, and so their flatterers call them, and those that set themselves to serve their interests. It is pretended that they have been benefactors, and upon that account they should be admitted to have rule; nay, that in exercising authority they are benefactors. However they may really serve themselves, they would be thought to serve their country. One of the Ptolemies was surnamed Euergetes - The Benefactor. Now our Saviour, by taking notice of this, intimates, [1.] That to do good is much more honourable than to look great; for these princes that were the terror of the mighty would not be called so, but rather the benefactors of the needy; so that, by their own confession, a benefactor to his country is much more valued than a ruler of his country. [2.] That to do good is the surest way to be great, else they that aimed to be rulers would not have been so solicitous to be called Benefactors. This therefore he would have his disciples believe, that their greatest honour would be to do all the good they could in the world. They would indeed be benefactors to the world, by bringing the gospel to it. Let them value themselves upon that title, which they would indeed be entitled to, and then they need not strive which should be the greatest, for they would all be greater - greater blessings to mankind than the kings of the earth, that exercise lordship over them. If they have that which is confessedly the greater honour, of being benefactors, let them despise the less, of being rulers. (2.) It was to make themselves unlike the disciples of Christ, and unlike Christ himself: "You shall not be so," Luk 22:26, Luk 22:27. "It was never intended that you should rule any otherwise than by the power of truth and grace, but that you should serve." When church-rulers affect external pomp and power, and bear up themselves by secular interests and influences, they debase their office, and it is an instance of degeneracy like that of Israel when they would have a king like the nations that were round about them, whereas the Lord was their King. See here, [1.] What is the rule Christ gave to his disciples: He that is greater among you, that is senior, to whom precedency is due upon the account of his age, let him be as the younger, both in point of lowness of place (let him condescend to sit with the younger, and be free and familiar with them) and in point of labour and work. We say, Juniores ad labores, seniores ad honores - Let the young work, and the aged receive their honours. But let the elder take pains as well as the younger; their age and honour, instead of warranting them to take their ease, bind them to double work. And he that is chief, ho hēgoumenos - the president of the college or assembly, let him be as he that serves, hōs ho diakonōn - as the deacon; let him stoop to the meanest and most toilsome services for the public good, if there be occasion. [2.] What was the example which he himself gave to this rule: Whether is greater, he that sitteth at meat or he that serveth? he that attendeth or he that is attended on? Now Christ was among his disciples just like one that waited at table. He was so far from taking state, or taking his ease, by commanding their attendance upon him, that he was ready to do any office of kindness and service for them; witness his washing their feet. Shall those take upon them the form of princes who call themselves followers of him that took upon him the form of a servant? (3.) They ought not to strive for worldly honour and grandeur, because he had better honours in reserve for them, of another nature, a kingdom, a feast, a throne, for each of them, wherein they should all share alike, and should have no occasion to strive for precedency, Luk 22:28-30. Where observe, [1.] Christ's commendation of his disciples for their faithfulness to him; and this was honour enough for them, they needed not to strive for any greater. It is spoken with an air of encomium and applause: "You are they who have continued with me in my temptations, you are they who have stood by me and stuck to me when others have deserted me and turned their backs upon me." Christ had his temptations; he was despised and rejected of men, reproached and reviled, and endured the contradiction of sinners. But his disciples continued with him, and were afflicted in all his afflictions. It was but little help that they could give him, or service that they could do him; nevertheless, he took it kindly that they continued with him, and he here owns their kindness, though it was by the assistance of his own grace that they did continue. Christ's disciples had been very defective in their duty. We find them guilty of many mistakes and weaknesses: they were very dull and very forgetful, and often blundered, yet their Master passes all by and forgets it; he does not upbraid them with their infirmities, but gives them this memorable testimonial, You are they who have continued with me. Thus does he praise at parting, to show how willing he is to make the best of those whose hearts he knows to be upright with him. [2.] The recompence he designed them for their fidelity: I appoint, diatithemai, I bequeath, unto you a kingdom. Or thus, I appoint to you, as my Father has appointed a kingdom to me, that you may eat and drink at my table. Understand it, First, Of what should be done for them in this world. God gave his Son a kingdom among men, the gospel church, of which he is the living, quickening, ruling, Head. This kingdom he appointed to his apostles and their successors in the ministry of the gospel, that they should enjoy the comforts and privileges of the gospel, help to communicate them to others by gospel ordinances, sit on thrones as officers of the church, not only declaratively, but exhortatively judging the tribes of Israel that persist in their infidelity, and denouncing the wrath of God against them, and ruling the gospel Israel, the spiritual Israel, by the instituted discipline of the church, administered with gentleness and love. This is the honour reserved for you. Or, Secondly, Of what should be done for them in the other world, which I take to be chiefly meant. Let them go on in their services in this world; their preferments shall be in the other world. God will give them the kingdom, in which they shall be sure to have, 1. The richest dainties; for they shall eat and drink at Christ's table in his kingdom, of which he had spoken, Luk 22:16, Luk 22:18. They shall partake of those joys and pleasures which were the recompence of his services and sufferings. They shall have a full satisfaction of soul in the vision and fruition of God; and herein they shall have the best society, as at a feast, in the perfection of love. 2. The highest dignities: "You shall not only be provided for at the royal table, as Mephibosheth at David's, but you shall be preferred to the royal throne; shall sit down with me on my throne, Rev 3:21. In the great day you shall sit on thrones, as assessors with Christ, to approve of and applaud his judgment of the twelve tribes of Israel." If the saints shall judge the world (Co1 6:2), much more the church. III. Concerning Peter's denying him. And in this part of the discourse we may observe, 1. The general notice Christ gives to Peter of the devil's design upon him and the rest of the apostles (Luk 22:31): The Lord said, Simon, Simon, observe what I say; Satan hath desired to have you, to have you all in his hands, that he may sift you as wheat. Peter, who used to be the mouth of the rest in speaking to Christ, is here made the ear of the rest; and what is designed for warning to them all (all you shall be offended, because of me) is directed to Peter, because he was principally concerned, being in particular manner struck at by the tempter: Satan has desired to have you. Probably Satan had accused the disciples to God as mercenary in following Christ, and aiming at nothing else therein but enriching and advancing themselves in this world, as he accused Job. "No," saith God, "they are honest men, and men of integrity." "Give me leave to try them," saith Satan, "and Peter particularly." He desired to have them, that he might sift them, that he might show them to be chaff, and not wheat. The troubles that were now coming upon them were sifting, would try what there was in them: but this was not all; Satan desired to sift them by his temptations, and endeavoured by those troubles to draw them into sin, to put them into a loss and hurry, as corn when it is sifted to bring the chaff uppermost, or rather to shake out the wheat and leave nothing but the chaff. Observe, Satan could not sift them unless God gave him leave: He desired to have them, as he begged of God a permission to try and tempt Job. Exētēsato - "He has challenged you, has undertaken to prove you a company of hypocrites, and Peter especially, the forwardest of you." Some suggest that Satan demanded leave to sift them as their punishment for striving who should be greatest, in which contest Peter perhaps was very warm: "Leave them to me, to sift them for it." 2. The particular encouragement he gave to Peter, in reference to this trial: "I have prayed for thee, because, though he desires to have them all, he is permitted to make his strongest onset upon thee only: thou wilt be most violently assaulted, but I have prayed for thee, that thy faith fail not, that it may not totally and finally fail." Note, (1.) If faith be kept up in an hour of temptation, though we may fall, yet we shall not be utterly cast down. Faith will quench Satan's fiery darts. (2.) Though there may be many failings in the faith of true believers, yet there shall not be a total and final failure of their faith. It is their seed, their root, remaining in them. (3.) It is owing to the mediation and intercession of Jesus Christ that the faith of his disciples, though sometimes sadly shaken, yet is not sunk. If they were left to themselves, they would fail; but they are kept by the power of God and the prayer of Christ. The intercession of Christ is not only general, for all that believe, but for particular believers (I have prayed for thee), which is an encouragement for us to pray for ourselves, and an engagement upon us to pray for others too. 3. The charge he gives to Peter to help others as he should himself be helped of God: "When thou art converted, strengthen thy brethren; when thou art recovered by the grace of God, and brought to repentance, do what thou canst to recover others; when thou hast found they faith kept from failing, labour to confirm the faith of others, and to establish them; when thou hast found mercy with God thyself, encourage others to hope that they also shall find mercy." Note, (1.) Those that have fallen into sin must be converted from it; those that have turned aside must return; those that have left their first love must do their first works. (2.) Those that through grace are converted from sin must do what they can to strengthen their brethren that stand, and to prevent their falling; see Psa 51:11-13; Ti1 1:13. 4. Peter's declared resolution to cleave to Christ, whatever it cost him (Luk 22:33): Lord, I am ready to go with thee, both into prison and to death. This was a great word, and yet I believe no more than he meant at this time, and thought he should make good too. Judas never protested thus against denying Christ, though often warned of it; for his heart was as fully set in him to the evil as Peter's was against it. Note, All the true disciples of Christ sincerely desire and design to follow him, whithersoever he goes, and whithersoever he leads them, though into a prison, though out of the world. 5. Christ's express prediction of his denying him thrice (Luk 22:34): "I tell thee, Peter (thou dost not know thine own heart, but must be left to thyself a little, that thou mayest know it, and mayest never trust to it again), the cock shall not crow this day before thou even deny that thou knowest me." Note, Christ knows us better than we know ourselves, and knows the evil that is in us, and will be done by us, which we ourselves do not suspect. It is well for us that Christ knows where we are weak better than we do, and therefore where to come in with grace sufficient; that he knows how far a temptation will prevail, and therefore when to say, Hitherto shall it come, and no further. IV. Concerning the condition of all the disciples. 1. He appeals to them concerning what had been, Luk 22:35. He had owned that they had been faithful servants to him, Luk 22:28. Now he expects, at parting, that they should acknowledge that he had been a kind and careful Master to them ever since they left all to follow him: When I sent you without purse, lacked you any thing? (1.) He owns that he had sent them out in a very poor and bare condition, barefoot, and with no money in their purses, because they were not to go far, nor be out long; and he would thus teach them to depend upon the providence of God, and, under that, upon the kindness of their friends. If God thus send us out into the world, let us remember that better than we have thus begun low. (2.) Yet ye will have them own that, notwithstanding this, they had lacked nothing; they then lived as plentifully and comfortably as ever; and they readily acknowledged it: "Nothing, Lord; I have all, and abound." Note, [1.] It is good for us often to review the providences of God that have been concerning us all our days, and to observe how we have got through the straits and difficulties we have met with. [2.] Christ is a good Master, and his service a good service; for though his servants may sometimes be brought low, yet he will help them; and though he try them, yet will he not leave them. Jehovah-jireh. [3.] We must reckon ourselves well done by, and must not complain, but be thankful, if we have had the necessary supports of life, though we have had neither dainties nor superfluities, though we have lived from hand to mouth, and lived upon the kindness of our friends. The disciples lived upon contribution, and yet did not complain that their maintenance was precarious, but owned, to their Master's honour, that it was sufficient; they had wanted nothing. 2. He gives them notice of a very great change of their circumstances now approaching. For, (1.) He that was their Master was now entering upon his sufferings, which he had often foretold (Luk 22:37): "Now that which is written must be fulfilled in me, and this among the rest, He was numbered among the transgressors - he must suffer and die as a malefactor, and in company with some of the vilest of malefactors. This is that which is yet to be accomplished, after all the rest, and then the things concerning me, the things written concerning me, will have an end; then I shall say, It is finished." Note, It may be the comfort of suffering Christians, as it was of a suffering Christ, that their sufferings were foretold, and determined in the counsels of heaven, and will shortly determine in the joys of heaven. They were written concerning them, and they will have an end, and will end well, everlastingly well. (2.) They must therefore expect troubles, and must not think now to have such an easy and comfortable life as they had had; no, the scene will alter. They must now in some degree suffer with their Master; and, when he is gone, they must expect to suffer like him. The servant is not better than his Lord. [1.] They must not now expect that their friends would be so kind and generous to them as they had been; and therefore, He that has a purse, let him take it, for he may have occasion for it, and for all the good husbandry he can use. [2.] They must now expect that their enemies would be more fierce upon them than they had been, and they would need magazines as well as stores: He that has no sword wherewith to defend himself against robbers and assassins (Co2 11:26) will find a great want of it, and will be ready to wish, some time or other, that he had sold his garment and bought one. This is intended only to show that the times would be very perilous, so that no man would think himself safe if he had not a sword by his side. But the sword of the Spirit is the sword which the disciples of Christ must furnish themselves with. Christ having suffered for us, we must arm ourselves with the same mind (Pe1 4:1), arm ourselves with an expectation of trouble, that it may not be a surprise to us, and with a holy resignation to the will of God in it, that there may be no opposition in us to it: and then we are better prepared than if we had sold a coat to buy a sword. The disciples hereupon enquire what strength they had, and find they had among them two swords (Luk 22:38), of which one was Peter's. The Galileans generally travelled with swords. Christ wore none himself, but he was not against his disciples' wearing them. But he intimates how little he would have them depend upon this when he saith, It is enough, which some think is spoken ironically: "Two swords among twelve men! you are bravely armed indeed when our enemies are now coming out against us in great multitudes, and every one with a sword!" Yet two swords are sufficient for those who need none, having God himself to be the shield of their help and the sword of their excellency, Deu 33:29.

Honour is here paid to Christ by certain Greeks that enquired or him with respect. We are not told what day of Christ's last week this was, probably not the same day he rode into Jerusalem (for that day was taken up in public work), but a day or two after. I. We are told who they were that paid this honour to our Lord Jesus: Certain Greeks among the people who came up to worship at the feast, Joh 12:20. Some think they were Jews of the dispersion, some of the twelve tribes that were scattered among the Gentiles, and were called Greeks, Hellenist Jews; but others think they were Gentiles, those whom they called proselytes of the gate, such as the eunuch and Cornelius. Pure natural religion met with the best assistance among the Jews, and therefore those among the Gentiles who were piously inclined joined with them in their solemn meetings, as far as was allowed them. There were devout worshippers of the true God even among those that were strangers to the commonwealth of Israel. It was in the latter ages of the Jewish church that there was this flocking of the Gentiles to the temple at Jerusalem, - a happy presage of the taking down of the partition-wall between Jews and Gentiles. The forbidding of the priests to accept of any oblation or sacrifice from a Gentile (which was done by Eleazar the son of Ananias, the high priest), Josephus says, was one of those things that brought the Romans upon them, War 2.409-410. Though these Greeks, if uncircumcised, were not admitted to eat the passover, yet they came to worship at the feast. We must thankfully use the privileges we have, though there may be others from which we are shut out. II. What was the honour they paid him: they desired to be acquainted with him, Joh 12:21. Having come to worship at the feast, they desired to make the best use they could of their time, and therefore applied to Philip, desiring that he would put them in a way to get some personal converse with the Lord Jesus. 1. Having a desire to see Christ, they were industrious in the use of proper means. They did not conclude it impossible, because he was so much crowded, to get to speak with him, nor rest in bare wishes, but resolved to try what could be done. Note, Those that would have the knowledge of Christ must seek it. 2. They made their application to Philip, one of his disciples. Some think that they had acquaintance with him formerly, and that they lived near Bethsaida in Galilee of the Gentiles; and then it teaches us that we should improve our acquaintance with good people, for our increase in the knowledge of Christ. It is good to know those who know the Lord. But if these Greeks had been near Galilee it is probable that they would have attended Christ there, where he mostly resided; therefore I think that they applied to him only because they saw him a close follower of Christ, and he was the first they could get to speak with. It was an instance of the veneration they had for Christ that they made an interest with one of his disciples for an opportunity to converse with him, a sign that they looked upon him as some great one, though he appeared mean. Those that would see Jesus by faith now that he is in heaven must apply to his ministers, whom he had appointed for this purpose, to guide poor souls in their enquiries after him. Paul must send for Ananias, and Cornelius for Peter. The bringing of these Greeks to the knowledge of Christ by the means of Philip signified the agency of the apostles, and the use made of their ministry in the conversion of the Gentiles to the faith and the discipling of the nations. 3. Their address to Philip was in short this: Sir, we would see Jesus. They gave him a title of respect, as one worthy of honour, because he was in relation to Christ. Their business is, they would see Jesus; not only see his face, that they might be able to say, when they came home, they had seen one that was so much talked of (it is probable they had seen him when he appeared publicly); but they would have some free conversation with him, and be taught by him, for which it was no easy thing to find him at leisure, his hands were so full of public work. Now that they were come to worship at the feast, they would see Jesus. Note, In our attendance upon holy ordinances, and particularly the gospel passover, the great desire of our souls should be to see Jesus; to have our acquaintance with him increased, our dependence on him encouraged, our conformity to him carried on; to see him as ours, to keep up communion with him, and derive communications of grace from him: we miss of our end in coming if we do not see Jesus. 4. Here is the report which Philip made of this to his Master, Joh 12:22. He tells Andrew, who was of Bethsaida likewise, and was a senior fellow in the college of the apostles, contemporary with Peter, and consults him what was to be done, whether he thought the motion would be acceptable or no, because Christ had sometimes said that he was not sent but to the house of Israel. They agree that it must be made; but then he would have Andrew go along with him, remembering the favourable acceptance Christ had promised them, in case two of them should agree touching any thing they should ask, Mat 18:19. Note, Christ's ministers should be helpful to one another and concur in helping souls to Christ: Two are better than one. It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read (Joh 12:29) of the people that stood by; but he was seldom alone. III. Christ's acceptance of this honour paid him, signified by what he said to the people hereupon, Joh 12:23, etc., where he foretels both the honour which he himself should have in being followed (Joh 12:23, Joh 12:24) and the honour which those should have that followed him, Joh 12:25, Joh 12:26. This was intended for the direction and encouragement of these Greeks, and all others that desired acquaintance with him. 1. He foresees that plentiful harvest, in the conversion of the Gentiles, of which this was as it were the first-fruits, Joh 12:23. Christ said to the two disciples who spoke a good word for these Greeks, but doubted whether they should speed or no, The hour is come when the Son of Man shall be glorified, by the accession of the Gentiles to the church, and in order to that he must be rejected of the Jews. Observe, (1.) The end designed hereby, and that is the glorifying of the Redeemer: "And is it so? Do the Gentiles begin to enquire after me? Does the morning-star appear to them? and that blessed day-spring, which knows its place and time too, does that begin to take hold of the ends of the earth? Then the hour is come for the glorifying of the Son of man." This was no surprise to Christ, but a paradox to those about him. Note, [1.] The calling, the effectual calling, of the Gentiles into the church of God greatly redounded to the glory of the Son of man. The multiplying of the redeemed was the magnifying of the Redeemer. [2.] there was a time, a set time, an hour, a certain hour, for the glorifying of the Son of man, which did come at last, when the days of his humiliation were numbered and finished, and he speaks of the approach of it with exultation and triumph: The hour is come. (2.) The strange way in which this end was to be attained, and that was by the death of Christ, intimated in that similitude (Joh 12:24): "Verily, verily, I say unto you, you to whom I have spoken of my death and sufferings, except a corn of wheat fall not only to, but into, the ground, and die, and be buried and lost, it abideth alone, and you never see any more of it; but if it die according to the course of nature (otherwise it would be a miracle) it bringeth forth much fruit, God giving to every seed its own body." Christ is the corn of wheat, the most valuable and useful grain. Now here is, [1.] The necessity of Christ's humiliation intimated. He would never have been the living quickening head and root of the church if he had not descended from heaven to this accursed earth and ascended from earth to the accursed tree, and so accomplished our redemption. He must pour out his soul unto death, else he cannot divide a portion with the great, Isa 53:12. He shall have a seed given him, but he must shed his blood to purchase them and purify, must win them and wear them. It was necessary likewise as a qualification for that glory which he was to have by the accession of multitudes to his church; for if he had not by his sufferings made satisfaction for sin, and so brought in an everlasting righteousness, he would not have been sufficiently provided for the entertainment of those that should come to him, and therefore must abide alone. [2.] The advantage of Christ's humiliation illustrated. He fell to the ground in his incarnation, seemed to be buried alive in this earth, so much was his glory veiled; but this was not all: he died. This immortal seed submitted to the laws of mortality, he lay in the grave like seed under the clods; but as the seed comes up again green, and fresh, and flourishing, and with a great increase, so one dying Christ gathered to himself thousands of living Christians, and he became their root. The salvation of souls hitherto, and henceforward to the end of time, is all owing to the dying of this corn of wheat. Hereby the Father and the Son are glorified, the church is replenished, the mystical body is kept up, and will at length be completed; and, when time shall be no more, the Captain of our salvation, bringing many sons to glory by the virtue of his death, and being so made perfect by sufferings, shall be celebrated for ever with the admiring praises of saints and angels, Heb 2:10, Heb 2:13. 2. He foretels and promises an abundant recompence to those who should cordially embrace him and his gospel and interest, and should make it appear that they do so by their faithfulness in suffering for him or in serving him. (1.) In suffering for him (Joh 12:25): He that loves his life better than Christ shall lose it; but he that hates his life in this world, and prefers the favour of God and an interest in Christ before it, shall keep it unto life eternal. This doctrine Christ much insisted on, it being the great design of his religion to wean us from this world, by setting before us another world. [1.] See here the fatal consequences of an inordinate love of life; many a man hugs himself to death, and loses his life by over-loving it. He that so loves his animal life as to indulge his appetite, and make provision for the flesh, to fulfil the lusts thereof, shall thereby shorten his days, shall lose the life he is so fond of, and another infinitely better. He that is so much in love with the life of the body, and the ornaments and delights of it, as, for fear of exposing it or them, to deny Christ, he shall lose it, that is, lose a real happiness in the other world, while he thinks to secure an imaginary one in this. Skin for skin a man may give for his life, and make a good bargain, but he that gives his soul, his God, his heaven, for it, buys life too dear, and is guilty of the folly of him who sold a birth-right for a mess of pottage. [2.] See also the blessed recompence of a holy contempt of life. He that so hates the life of the body as to venture it for the preserving of the life of his soul shall find both, with unspeakable advantage, in eternal life. Note, First, It is required of the disciples of Christ that they hate their life in this world; a life in this world supposes a life in the other world, and this is hated when it is loved less than that. Our life in this world includes all the enjoyments of our present state, riches, honours, pleasures, and long life in the possession of them; these we must hate, that is, despise them as vain and insufficient to make us happy, dread the temptations that are in them, and cheerfully part with them whenever they come in competition with the service of Christ, Act 20:24; Act 21:13; Rev 12:11. See here much of the power of godliness - that it conquers the strongest natural affections; and much of the mystery of godliness - that it is the greatest wisdom, and yet makes men hate their own lives. Secondly, Those who, in love to Christ, hate their own lives in this world, shall be abundantly recompensed in the resurrection of the just. He that hateth his life shall keep it; he puts it into the hands of one that will keep it to life eternal, and restore it with as great an improvement as the heavenly life can make of the earthly one. (2.) In serving him (Joh 12:26): If any man profess to serve me, let him follow me, as a servant follows his master; and where I am, ekei kai ho diakonos ho emos estai - there let my servant be; so some read it, as part of the duty, there let him be, to attend upon me; we read it as part of the promise, there shall he be in happiness with me. And, lest this should seem a small matter, he adds, If any man serve me, him will my Father honour; and that is enough, more than enough. The Greeks desired to see Jesus (Joh 12:21), but Christ lets them know that it was not enough to see him, they must serve him. He did not come into the world, to be a show for us to gaze at, but a king to be ruled by. And he says this for the encouragement of those who enquired after him to become his servants. In taking servants it is usual to fix both the work and the wages; Christ does both here. [1.] Here is the work which Christ expects from his servants; and it is very easy and reasonable, and such as becomes them. First, Let them attend their Master's movements: If any man serve me, let him follow me. Christians must follow Christ, follow his methods and prescriptions, do the things that he says, follow his example and pattern, walk as he also walked, follow his conduct by his providence and Spirit. We must go whither he leads us, and in the way he leads us; must follow the Lamb whithersoever he goes before us. "If any man serve me, if he put himself into that relation to me, let him apply himself to the business of my service, and be always ready at my call." Or, "If any man do indeed serve me, let him make an open and public profession of his relation to me, by following me, as the servant owns his Master by following him in the streets." Secondly, Let them attend their Master's repose: Where I am, there let my servant be, to wait upon me. Christ is where his church is, in the assemblies of his saints, where his ordinances are administered; and there let his servants be, to present themselves before him, and receive instructions from him. Or, "Where I am to be in heaven, whither I am now going, there let the thoughts and affections of my servants be, there let their conversation be, where Christ sitteth." Col 3:1, Col 3:2. [2.] Here are the wages which Christ promises to his servants; and they are very rich and noble. First, They shall be happy with him: Where I am, there shall also my servant be. To be with him, when he was here in poverty and disgrace, would seem but poor preferment, and therefore, doubtless, he means being with him in paradise, sitting with him at his table above, on his throne there; it is the happiness of heaven to be with Christ there, Joh 17:24. Christ speaks of heaven's happiness as if he were already in it: Where I am; because he was sure of it, and near to it, and it was still upon his heart, and in his eye. And the same joy and glory which he thought recompence enough for all his services and sufferings are proposed to his servants as the recompence of theirs. Those that follow him in the way shall be with him in the end. Secondly, They shall be honoured by his Father; he will make them amends for all their pains and loss, by conferring an honour upon them, such as becomes a great God to give, but far beyond what such worthless worms of the earth could expect to receive. The rewarder is God himself, who takes the services done to the Lord Jesus as done to himself. The reward is honour, true lasting honour, the highest honour; it is the honour that comes from God. It is said (Pro 27:18), He that waits on his Master (humbly and diligently) shall be honoured. Those that wait on Christ God will put honour upon, such as will be taken notice of another day, though now under a veil. Those that serve Christ must humble themselves, and are commonly vilified by the world, in recompence of both which they shall be exalted in due time. Thus far Christ's discourse has reference to those Greeks who desired to see him, encouraging them to serve him. What became of those Greeks we are not told, but are willing to hope that those who thus asked the way to heaven with their faces thitherward, found it, and walked in it.

It has generally been taken for granted by commentators that Christ's washing his disciples' feet, and the discourse that followed it, were the same night in which he was betrayed, and at the same sitting wherein he ate the passover and instituted the Lord's supper; but whether before the solemnity began, or after it was all over, or between the eating of the passover and the institution of the Lord's supper, they are not agreed. This evangelist, making it his business to gather up those passages which the others had omitted, industriously omits those which the others had recorded, which occasions some difficulty in putting them together. If it was then, we suppose that Judas went out (Joh 13:30) to get his men ready that were to apprehend the Lord Jesus in the garden. But Dr. Lightfoot is clearly of opinion that this was done and said, even all that is recorded to the end of ch. 14, not at the passover supper, for it is here said (Joh 13:1) to be before the feast of the passover, but at the supper in Bethany, two days before the passover (of which we read Mat 26:2-6), at which Mary the second time anointed Christ's head with the remainder of her box of ointment. Or, it might be at some other supper the night before the passover, not as that was in the house of Simon the leper, but in his own lodgings, where he had none but his disciples about him, and could be more free with them. In these verses we have the story of Christ's washing his disciples' feet; it was an action of a singular nature; no miracle, unless we call it a miracle of humility. Mary had just anointed his head; now, lest his acceptance of this should look like taking state, he presently balances it with this act of abasement. But why would Christ do this? If the disciples' feet needed washing, they could wash them themselves; a wise man will not do a thing that looks odd and unusual, but for very good causes and considerations. We are sure that it was not in a humour or a frolic that this was done; no, the transaction was very solemn, and carried on with a great deal of seriousness; and four reasons are here intimated why Christ did this: - 1. That he might testify his love to his disciples, Joh 13:1, Joh 13:2. 2. That he might give an instance of his own voluntary humility and condescension, Joh 13:3-5. 3. That he might signify to them spiritual washing, which is referred to in his discourse with Peter, Joh 13:6-11. 4. That he might set them an example, Joh 13:12-17. And the opening of these four reasons will take in the exposition of the whole story. I. Christ washed his disciples' feet that he might give a proof of that great love wherewith he loved them; loved them to the end, Joh 13:1, Joh 13:2. 1. It is here laid down as an undoubted truth that our Lord Jesus, having loved his own that were in the world, loved them to the end, Joh 13:1. (1.) This is true of the disciples that were his immediate followers, in particular the twelve. These were his own in the world, his family, his school, his bosom-friends. Children he had none to call his own, but he adopted them, and took them as his own. He had those that were his own in the other world, but he left them for a time, to look after his own in this world. These he loved, he called them into fellowship with himself, conversed familiarly with them, was always tender of them, and of their comfort and reputation. He allowed them to be very free with him, and bore with their infirmities. He loved them to the end, continued his love to them as long as he lived, and after his resurrection; he never took away his loving kindness. Though there were some persons of quality that espoused his cause, he did not lay aside his old friends, to make room for new ones, but still stuck to his poor fishermen. They were weak and defective in knowledge and grace, dull and forgetful; and yet, though he reproved them often, he never ceased to love them and take care of them. (2.) It is true of all believers, for these twelve patriarchs were the representatives of all the tribes of God's spiritual Israel. Note, [1.] Our Lord Jesus has a people in the world that are his own, - his own, for they were given him by the Father, he has purchased them, and paid dearly for them, and he has set them apart for himself, - his own, for they have devoted themselves to him as a peculiar people. His own; where his own were spoken of that received him not, it is tous idious - his own persons, as a man's wife and children are his own, to whom he stands in a constant relation. [2.] Christ has a cordial love for his own that are in the world. He did love them with a love of goodwill when he gave himself for their redemption. He does love them with a love of complacency when he admits them into communion with himself. Though they are in this world, a world of darkness and distance, of sin and corruption, yet he loves them. He was now going to his own in heaven, the spirits of just men made perfect there; but he seems most concerned for his own on earth, because they most needed his care: the sickly child is most indulged. [3.] Those whom Christ loves he loves to the end; he is constant in his love to his people; he rests in his love. He loves with an everlasting love (Jer 31:3), from everlasting in the counsels of it to everlasting in the consequences of it. Nothing can separate a believer from the love of Christ; he loves his own, eis telos - unto perfection, for he will perfect what concerns them, will bring them to that world where love is perfect. 2. Christ manifested his love to them by washing their feet, as that good woman (Luk 7:38) showed her love to Christ by washing his feet and wiping them. Thus he would show that as his love to them was constant so it was condescending, - that in prosecution of the designs of it he was willing to humble himself, - and that the glories of his exalted state, which he was now entering upon, should be no obstruction at all to the favour he bore to his chosen; and thus he would confirm the promise he had made to all the saints that he would make them sit down to meat, and would come forth and serve them (Luk 12:37), would put honour upon them as great and surprising as for a lord to serve his servants. The disciples had just now betrayed the weakness of their love to him, in grudging the ointment that was poured upon his head (Mat 26:8), yet he presently gives this proof of his love to them. Our infirmities are foils to Christ's kindnesses, and set them off. 3. He chose this time to do it, a little before his last passover, for two reasons: - (1.) Because now he knew that his hour was come, which he had long expected, when he should depart out of this world to the Father. Observe here, [1.] The change that was to pass over our Lord Jesus; he must depart. This began at his death, but was completed at his ascension. As Christ himself, so all believers, by virtue of their union with him, when they depart out of the world, are absent from the body, go to the Father, are present with the Lord. It is a departure out of the world, this unkind, injurious world, this faithless, treacherous world - this world of labour, toil, and temptation - this vale of tears; and it is a going to the Father, to the vision of the Father of spirits, and the fruition of him as ours. [2.] The time of this change: His hour was come. It is sometimes called his enemies' hour (Luk 22:53), the hour of their triumph; sometimes his hour, the hour of his triumph, the hour he had had in his eye all along. The time of his sufferings was fixed to an hour, and the continuance of them but for an hour. [3.] His foresight of it: He knew that his hour was come; he knew from the beginning that it would come, and when, but now he knew that it was come. We know not when our hour will come, and therefore what we have to do in habitual preparation for it ought never to be undone; but, when we know by the harbingers that our hour is come, we must vigorously apply ourselves to an actual preparation, as our Master did, Pe2 3:14. Now it was in the immediate foresight of his departure that he washed his disciples' feet; that, as his own head was anointed just now against the day of his burial, so their feet might be washed against the day of their consecration by the descent of the Holy Ghost fifty days after, as the priests were washed, Lev 8:6. When we see our day approaching, we should do what good we can to those we leave behind. (2.) Because the devil had now put it into the heart of Judas to betray him, Joh 13:2. These words in a parenthesis may be considered, [1.] As tracing Judas's treason to its origin; it was a sin of such a nature that it evidently bore the devil's image and superscription. What way of access the devil has to men's hearts, and by what methods he darts in his suggestions, and mingles them undiscerned with those thoughts which are the natives of the heart, we cannot tell. But there are some sins in their own nature so exceedingly sinful, and to which there is so little temptation from the world and the flesh, that it is plain Satan lays the egg of them in a heart disposed to be the nest to hatch them in. For Judas to betray such a master, to betray him so cheaply and upon no provocation, was such downright enmity to God as could not be forged but by Satan himself, who thereby thought to ruin the Redeemer's kingdom, but did in fact ruin his own. [2.] As intimating a reason why Christ now washed his disciples' feet. First, Judas being now resolved to betray him, the time of his departure could not be far off; if this matter be determined, it is easy to infer with St. Paul, I am now ready to be offered. Note, The more malicious we perceive our enemies to be against us, the more industrious we should be to prepare for the worst that may come. Secondly, Judas being now got into the snare, and the devil aiming at Peter and the rest of them (Luk 22:31), Christ would fortify his own against him. If the wolf has seized one of the flock, it is time for the shepherd to look well to the rest. Antidotes must be stirring, when the infection is begun. Dr. Lightfoot observes that the disciples had learned of Judas to murmur at the anointing of Christ; compare Joh 12:4, etc. with Mat 26:8. Now, lest those that had learned that of him should learn worse, he fortifies them by a lesson of humility against his most dangerous assaults. Thirdly, Judas, who was now plotting to betray him, was one of the twelve. Now Christ would hereby show that he did not design to cast them all off for the faults of one. Though one of their college had a devil, and was a traitor, yet they should fare never the worse for that. Christ loves his church though there are hypocrites in it, and had still a kindness for his disciples though there was a Judas among them and he knew it. II. Christ washed his disciples' feet that he might give an instance of his own wonderful humility, and show how lowly and condescending he was, and let all the world know how low he could stoop in love to his own. This is intimated, Joh 13:3-5. Jesus knowing, and now actually considering, and perhaps discoursing of, his honours as Mediator, and telling his friends that the Father had given all things into his hand, rises from supper, and, to the great surprise of the company, who wondered what he was going to do, washed his disciples' feet. 1. Here is the rightful advancement of the Lord Jesus. Glorious things are here said of Christ as Mediator. (1.) The Father had given all things into his hands; had given him a propriety in all, and a power over all, as possessor of heaven and earth, in pursuance of the great designs of his undertaking; see Mat 11:27. The accommodation and arbitration of all matters in variance between God and man were committed into his hands as the great umpire and referee; and the administration of the kingdom of God among men, in all the branches of it, was committed to him; so that all acts, both of government and judgment, were to pass through his hands; he is heir of all things. (2.) He came from God. This implies that he was in the beginning with God, and had a being and glory, not only before he was born into this world, but before the world itself was born; and that when he came into the world he came as God's ambassador, with a commission from him. He came from God as the son of God, and the sent of God. The Old Testament prophets were raised up and employed for God, but Christ came directly from him. (3.) He went to God, to be glorified with him with the same glory which he had with God from eternity. That which comes from God shall go to God; those that are born from heaven are bound for heaven. As Christ came from God to be an agent for him on earth, so he went to God to be an agent for us in heaven; and it is a comfort to us to think how welcome he was there: he was brought near to the Ancient of days, Dan 7:13. And it was said to him, Sit thou at my right hand, Psa 110:1. (4.) He knew all this; was not like a prince in the cradle, that knows nothing of the honour he is born to, or like Moses, who wist not that his face shone; no, he had a full view of all the honours of his exalted state, and yet stooped thus low. But how does this come in here? [1.] As an inducement to him now quickly to leave what lessons and legacies he had to leave to his disciples, because his hour was now come when he must take his leave of them, and be exalted above that familiar converse which he now had with them, Joh 13:1. [2.] It may come in as that which supported him under his sufferings, and carried him cheerfully through this sharp encounter. Judas was now betraying him, and he knew it, and knew what would be the consequence of it; yet, knowing also that he came from God and went to God, he did not draw back, but went on cheerfully. [3.] It seems to come in as a foil to his condescension, to make it the more admirable. The reasons of divine grace are sometimes represented in scripture as strange and surprising (as Isa 57:17, Isa 57:18; Hos 2:13, Hos 2:14); so here, that is given as an inducement to Christ to stoop which should rather have been a reason for his taking state; for God's thoughts are not as ours. Compare with this those passages which preface the most signal instances of condescending grace with the displays of divine glory, as Psa 68:4, Psa 68:5; Isa 57:15; Isa 66:1, Isa 66:2. 2. Here is the voluntary abasement of our Lord Jesus notwithstanding this. Jesus knowing his own glory as God, and his own authority and power as Mediator, one would think it should follow, He rises from supper, lays aside his ordinary garments, calls for robes, bids them keep their distance, and do him homage; but no, quite the contrary, when he considered this he gave the greatest instance of humility. Note, A well-grounded assurance of heaven and happiness, instead of puffing a man up with pride, will make and keep him very humble. Those that would be found conformable to Christ, and partakers of his Spirit, must study to keep their minds low in the midst of the greatest advancements. Now that which Christ humbled himself to was to wash his disciples' feet. (1.) The action itself was mean and servile, and that which servants of the lowest rank were employed in. Let thine handmaid (saith Abigail) be a servant to wash the feet of the servants of my lord; let me be in the meanest employment, Sa1 25:41. If he had washed their hands or faces, it had been great condescension (Elisha poured water on the hands of Elijah, Kg2 3:11); but for Christ to stoop to such a piece of drudgery as this may well excite our admiration. Thus he would teach us to think nothing below us wherein we may be serviceable to God's glory and the good of our brethren. (2.) The condescension was so much the greater that he did this for his own disciples, who in themselves were of a low and despicable condition, not curious about their bodies; their feet, it is likely, were seldom washed, and therefore very dirty. In relation to him, they were his scholars, his servants, and such as should have washed his feet, whose dependence was upon him, and their expectations from him. Many of great spirits otherwise will do a mean thing to curry favour with their superiors; they rise by stooping, and climb by cringing; but for Christ to do this to his disciples could be no act of policy nor complaisance, but pure humility. (3.) He rose from supper to do it. Though we translate it (Joh 13:2) supper being ended, it might be better read, there being a supper made, or he being at supper, for he sat down again (Joh 13:12), and we find him dipping a sop (Joh 13:26), so that he did it in the midst of his meal, and thereby taught us, [1.] Not to reckon it a disturbance, nor any just cause of uneasiness, to be called from our meal to do God or our brother any real service, esteeming the discharge of our duty more than our necessary food, Joh 4:34. Christ would not leave his preaching to oblige his nearest relations (Mar 3:33), but would leave his supper to show his love to his disciples. [2.] Not to be over nice about our meat. It would have turned many a squeamish stomach to wash dirty feet at supper-time; but Christ did it, not that we might learn to be rude and slovenly (cleanliness and godliness will do well together), but to teach us not to be curious, not to indulge, but mortify, the delicacy of the appetite, giving good manners their due place, and no more. (4.) He put himself into the garb of a servant, to do it: he laid aside his loose and upper garments, that he might apply himself to this service the more expeditely. We must address ourselves to duty as those that are resolved not to take state, but to take pains; we must divest ourselves of every thing that would either feed our pride or hang in our way and hinder us in what we have to do, must gird up the loins of our mind, as those that in earnest buckle to business. (5.) He did it with all the humble ceremony that could be, went through all the parts of the service distinctly, and passed by none of them; he did it as if he had been used thus to serve; did it himself alone, and had none to minister to him in it. He girded himself with the towel, as servants throw a napkin on their arm, or put an apron before them; he poured water into the basin out of the water-pots that stood by (Joh 2:6), and then washed their feet; and, to complete the service, wiped them. Some think that he did not wash the feet of them all, but only four or five of them, that being thought sufficient to answer the end; but I see nothing to countenance this conjecture, for in other places where he did make a difference it is taken notice of; and his washing the feet of them all, without exception, teaches us a catholic and extensive charity to all Christ's disciples, even the least. (6.) Nothing appears to the contrary but that he washed the feet of Judas among the rest, for he was present, Joh 13:26. It is the character of a widow indeed that she had washed the saints' feet (Ti1 5:10), and there is some comfort in this; but the blessed Jesus here washed the feet of a sinner, the worst of sinners, the worst to him, who was at this time contriving to betray him. Many interpreters consider Christ's washing his disciples' feet as a representation of his whole undertaking. He knew that he was equal with God, and all things were his; and yet he rose from his table in glory, laid aside his robes of light, girded himself with our nature, took upon him the form of a servant, came not to be ministered to, but to minister, poured out his blood, poured out his soul unto death, and thereby prepared a laver to wash us from our sins, Rev 1:5. III. Christ washed his disciples' feet that he might signify to them spiritual washing, and the cleansing of the soul from the pollutions of sin. This is plainly intimated in his discourse with Peter upon it, Joh 13:6-11, in which we may observe, 1. The surprise Peter was in when he saw his Master go about this mean service (Joh 13:6): Then cometh he to Simon Peter, with his towel and basin, and bids him put out his feet to be washed. Chrysostom conjectures that he first washed the feet of Judas, who readily admitted the honour, and was pleased to see his Master so disparage himself. It is most probable that when he went about this service (which is all that is meant by his beginning to wash, Joh 13:5) he took Peter first, and that the rest would not have suffered it, if they had not first heard it explained in what passed between Christ and Peter. Whether Christ came first to Peter or no, when he did come to him, Peter was startled at the proposal: Lord (saith he) dost thou wash my feet? Here is an emphasis to be laid upon the persons, thou and me; and the placing of the words is observable, su mou - what, thou mine? Tu mihi lavas pedes? Quid est tu? Quid est mihi? Cogitanda sunt potius quam dicenda - Dost thou wash my feet? What is it thou? What to me? These things are rather to be contemplated than uttered. - Aug. in loc. What thou, our Lord and Master, whom we know and believe to be the Son of God, and Saviour and ruler of the world, do this for me, a worthless worm of the earth, a sinful man, O Lord? Shall those hands wash my feet which with a touch have cleansed lepers, given sight to the blind, and raised the dead? So Theophylact, and from him Dr. Taylor. Very willingly would Peter have taken the basin and towel, and washed his Master's feet, and been proud of the honour, Luk 17:7, Luk 17:8. "This had been natural and regular; for my Master to wash my feet is such a solecism as never was; such a paradox as I cannot understand. Is this the manner of men?" Note, Christ's condescensions, especially his condescensions to us, wherein we find ourselves taken notice of by his grace, are justly the matter of our admiration, Joh 14:22. Who am I, Lord God? And what is my father's house? 2. The immediate satisfaction Christ gave to this question of surprise. This was at least sufficient to silence his objections (Joh 13:7): What I do, thou knowest not now, but thou shalt know hereafter. Here are two reasons why Peter must submit to what Christ was doing: - (1.) Because he was at present in the dark concerning it, and ought not to oppose what he did not understand, but acquiesce in the will and wisdom of one who could give a good reason for all he said and did. Christ would teach Peter an implicit obedience: "What I do thou knowest not now, and therefore art no competent judge of it, but must believe it is well done because I do it." Note, Consciousness to ourselves of the darkness we labour under, and our inability to judge of what God does, should make us sparing and modest in our censures of his proceedings; see Heb 11:8. (2.) Because there was something considerable in it, of which he should hereafter know the meaning: "Thou shalt know hereafter what need thou hast of being washed, when thou shalt be guilty of the heinous sin of denying me;" so some. "Thou shalt know, when, in the discharge of the office of an apostle, thou wilt be employed in washing off from those under thy charge the sins and defilements of their earthly affections;" so Dr. Hammond. Note, [1.] Our Lord Jesus does many things the meaning of which even his own disciples do not for the present know, but they shall know afterwards. What he did when he became man for us and what he did when he became a worm and no man for us, what he did when he lived our life and what he did when he laid it down, could not be understood till afterwards, and then it appeared that it behoved him, Heb 2:17. Subsequent providences explain preceding ones; and we see afterwards what was the kind tendency of events that seemed most cross; and the way which we thought was about proved the right way. [2.] Christ's washing his disciples' feet had a significancy in it, which they themselves did not understand till afterwards, when Christ explained it to be a specimen of the laver of regeneration, and till the Spirit was poured out upon them from on high. We must let Christ take his own way, both in ordinances and providences, and we shall find in the issue it was the best way. 3. Peter's peremptory refusal, notwithstanding this, to let Christ wash his feet (Joh 13:8): Thou shalt by no means wash my feet; no, never. So it is in the original. It is the language of a fixed resolution. Now, (1.) Here was a show of humility and modesty. Peter herein seemed to have, and no doubt he really had, a great respect for his Master, as he had, Luk 5:8. Thus many are beguiled of their reward in a voluntary humility (Col 2:18, Col 2:23), such a self-denial as Christ neither appoints nor accepts; for, (2.) Under this show of humility there was a real contradiction to the will of the Lord Jesus: "I will wash thy feet," saith Christ; "But thou never shalt," saith Peter, "it is not a fitting thing;" so making himself wiser than Christ. It is not humility, but infidelity, to put away the offers of the gospel, as if too rich to be made to us or too good news to be true. 4. Christ's insisting upon his offer, and a good reason given to Peter why he should accept it: If I wash thee not, thou hast no part with me. This may be taken, (1.) As a severe caution against disobedience: "If I wash thee not, if thou continue refractory, and wilt not comply with thy Master's will in so small a matter, thou shalt not be owned as one of my disciples, but be justly discarded and cashiered for not observing orders." Thus several of the ancients understand it; if Peter will make himself wiser than his Master, and dispute the commands he ought to obey, he does in effect renounce his allegiance, and say, as they did, What portion have we in David, in the Son of David? And so shall his doom be, he shall have no part in him. Let him use no more manners than will do him good, for to obey is better than sacrifice, Sa1 15:22. Or, (2.) As a declaration of the necessity of spiritual washing; and so I think it is to be understood: "If I wash not thy soul from the pollution of sin, thou hast no part with me, no interest in me, no communion with me, no benefit by me." Note, All those, and those only, that are spiritually washed by Christ, have a part in Christ. [1.] To have a part in Christ, or with Christ, has all the happiness of a Christian bound up in it, to be partakers of Christ (Heb 3:14), to share in those inestimable privileges which result from a union with him and relation to him. It is that good part the having of which is the one thing needful. [2.] It is necessary to our having a part in Christ that he wash us. All those whom Christ owns and saves he justifies and sanctifies, and both are included in his washing them. We cannot partake of his glory if we partake not of his merit and righteousness, and of his Spirit and grace. 5. Peter's more than submission, his earnest request, to be washed by Christ, Joh 13:9. If this be the meaning of it, Lord, wash not my feet only, but also my hands and my head. How soon is Peter's mind changed! When the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Let us therefore not be peremptory in any resolve (except in our resolve to follow Christ), because we may soon see cause to retract it, but cautious in taking up a purpose we will be tenacious of. Observe, (1.) How ready Peter is to recede from what he had said: "Lord, what a fool was I to speak such a hasty word!" Now that the washing of him appeared to be an act of Christ's authority and grace he admits it; but disliked when it seemed only an act of humiliation. Note, [1.] Good men, when they see their error, will not be loth to recant it. [2.] Sooner or later, Christ will bring all to be of his mind. (2.) How importunate he is for the purifying grace of the Lord Jesus, and the universal influence of it, even upon his hands and head. Note, A divorce from Christ, and an exclusion from having a part in him, is the most formidable evil in the eyes of all that are enlightened, for the fear of which they will be persuaded to any thing. And for fear of this we should be earnest with God in prayer, that he will wash us, will justify and sanctify us. "Lord, that I may not be cut off from thee, make me fit for thee, by the washing of regeneration. Lord, wash not my feet only from the gross pollutions that cleave to them, but also my hands and my head from the spots which they have contracted, and the undiscerned filth which proceeds by perspiration from the body itself." Note, Those who truly desire to be sanctified desire to be sanctified throughout, and to have the whole man, with all its parts and powers, purified, Th1 5:23. 6. Christ's further explication of this sign, as it represented spiritual washing. (1.) With reference to his disciples that were faithful to him (Joh 13:10): He that is washed all over in the bath (as was frequently practised in those countries), when he returns to his house, needeth not save to wash his feet, his hands and head having been washed, and he having only dirtied his feet in walking home. Peter had gone from one extreme to the other. At first he would not let Christ wash his feet; and now he overlooks what Christ had done for him in his baptism, and what was signified thereby, and cries out to have his hands and head washed. Now Christ directs him into the meaning; he must have his feet washed, but not his hands and head. [1.] See here what is the comfort and privilege of such as are in a justified state; they are washed by Christ, and are clean every whit, that is, they are graciously accepted of God, as if they were so; and, though they offend, yet they need not, upon their repentance, be again put into a justified state, for then should they often be baptized. The evidence of a justified state may be clouded, and the comfort of it suspended, when yet the charter of it is not vacated or taken away. Though we have occasion to repent daily, God's gifts and callings are without repentance. The heart may be swept and garnished, and yet still remain the devil's palace; but, if it be washed, it belongs to Christ, and he will not lose it. [2.] See what ought to be the daily care of those who through grace are in a justified state, and that is to wash their feet; to cleanse themselves from the guilt they contract daily through infirmity and inadvertence, by the renewed exercise of repentance, with a believing application of the virtue of Christ's blood. We must also wash our feet by constant watchfulness against every thing that is defiling, for we must cleanse our way, and cleanse our feet by taking heed thereto, Psa 119:9. The priests, when they were consecrated, were washed with water; and, though they did not need afterwards to be so washed all over, yet, whenever they went in to minister, they must wash their feet and hands at the laver, on pain of death, Exo 30:19, Exo 30:20. The provision made for our cleansing should not make us presumptuous, but the more cautious. I have washed my feet, how shall I defile them? From yesterday's pardon, we should fetch an argument against this day's temptation. (2.) With reflection upon Judas: And you are clean, but not all, Joh 13:10, Joh 13:11. He pronounces his disciples clean, clean through the word he had spoken to them, Joh 15:3. He washed them himself, and then said, You are clean; but he excepts Judas: not all; they were all baptized, even Judas, yet not all clean; many have the sign that have not the thing signified. Note, [1.] Even among those who are called disciples of Christ, and profess relation to him, there are some who are not clean, Pro 30:12. [2.] The Lord knows those that are his, and those that are not, Ti2 2:19. The eye of Christ can separate between the precious and the vile, the clean and the unclean. [3.] When those that have called themselves disciples afterwards prove traitors, their apostasy at last is a certain evidence of their hypocrisy all along. [4.] Christ sees it necessary to let his disciples know that they are not all clean; that we may all be jealous over ourselves (Is it I? Lord, is it I that am among the clean, yet not clean?) and that, when hypocrites are discovered, it may be no surprise nor stumbling to us. IV. Christ washed his disciples' feet to set before us an example. This explication he gave of what he had done, when he had done it, Joh 13:12-17. Observe, 1. With what solemnity he gave an account of the meaning of what he had done (Joh 13:12): After he had washed their feet, he said, Know you what I have done? (1.) He adjourned the explication till he had finished the transaction, [1.] To try their submissio