Resultados para: "Curious arts"

A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also. I. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice. 1. Bezaleel was to be the architect, or master workman, Exo 31:2. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands (ch. 17), and was at this time in commission with Aaron for the government of the people in the absence of Moses (Exo 24:14); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, Exo 31:6. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, Co1 12:24. The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, Ch2 2:14. 3. There were others that were employed by and under these in the several operations about the tabernacle, Exo 31:6. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out. II. He qualifies these persons for the service (Exo 31:3): I have filled him with the Spirit of God; and (Exo 31:6) in the hearts of all that are wise-hearted I have put wisdom. Note, 1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job 38:36. He teaches the husbandman discretion (Isa 28:26), and the tradesman too; and he must have the praise of it. 2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, Co1 12:11. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love. 3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, Exo 31:7, etc. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb 9:11.

Here is, I. A law against mixtures, Lev 19:19. God in the beginning made the cattle after their kind (Gen 1:25), and we must acquiesce in the order of nature God hath established, believing that is best and sufficient, and not covet monsters. Add thou not unto his works, lest he reprove thee; for it is the excellency of the work of God that nothing can, without making it worse, be either put to it or taken from it, Ecc 3:14. As what God has joined we must not separate, so what he has separated we must not join. The sowing of mingled corn and the wearing of linsey-woolsey garments are forbidden, either as superstitious customs of the heathen or to intimate how careful they should be not to mingle themselves with the heathen nor to weave any of the usages of the Gentiles into God's ordinances. Ainsworth suggests that it was to lead Israel to the simplicity and sincerity of religion, and to all the parts and doctrines of the law and gospel in their distinct kinds. As faith is necessary, good works are necessary, but to mingle these together in the cause of our justification before God is forbidden, Gal 2:16. II. A law for punishing adultery committed with one that was a bondmaid that was espoused, Lev 19:20-22. If she had not been espoused, the law appointed no punishment at all; being espoused, if she had not been a bondmaid, the punishment had been no less than death: but, being as yet a bondmaid (though before the completing of her espousals she must have been made free), the capital punishment is remitted, and they shall both be scourged; or, as some think, the woman only, and the man was to bring a sacrifice. It was for the honour of marriage, though but begun by betrothing, that the crime should be punished; but it was for the honour of freedom that it should not be punished as the debauching of a free woman was, so great was the difference then made between bond and free (Gal 4:30); but the gospel of Christ knows no such distinction, Col 3:11. III. A law concerning fruit-trees, that for the first three years after they were planted, if they should happen to be so forward as to bear in that time, yet no use should be made of the fruit, Lev 19:23-25. It was therefore the practice of the Jews to pluck off the fruit, as soon as they perceived it knit, from their young trees, as gardeners do sometimes, because their early bearing hinders their growing. If any did come to perfection, it was not to be used in the service either of God or man; but what they bore the fourth year was to be holy to the Lord, either given to the priests, or eaten before the Lord with joy, as their second tithe was, and thenceforward it was all their own. Now, 1. Some think this taught them not to follow the custom of the heathen, who, they say, consecrated the very first products of their fruit-trees to their idols, saying that otherwise all the fruits would be blasted. 2. This law in the case of fruit-trees seems to be parallel with that in the case of animals, that no creature should be accepted as an offering till it was past eight days old, nor till that day were children to be circumcised; see Lev 22:27. God would have the first-fruits of their trees, but, because for the first three years they were as inconsiderable as a lamb or a calf under eight days old, therefore God would not have them, for it is fit he should have every thing at its best; and yet he would not allow them to be used, because his first-fruits were not as yet offered: they must therefore be accounted as uncircumcised, that is, as an animal under eight days' old, not fit for any use. 3. We are hereby taught not to be over-hasty in catching at any comfort, but to be willing with patience to wait the time for the enjoyment of it, and particularly to acknowledge ourselves unworthy of the increase of the earth, our right to the fruits of which was forfeited by our first parents eating forbidden fruit, and we are restored to it only by the word of God and prayer, Ti1 4:5. IV. A law against the superstitious usages of the heathen, Lev 19:26-28. 1. Eating upon the blood, as the Gentiles did, who gathered the blood of their sacrifices into a vessel for their demons (as they fancied) to drink, and then sat about it, eating the flesh themselves, signifying their communion with devils by their feasting with them. Let not this custom be used, for the blood of God's sacrifices was to be sprinkled on the altar, and then poured at the foot of it, and conveyed away. 2. Enchantment and divination, and a superstitious observation of the times, some days and hours lucky and others unlucky. Curious arts of this kind, it is likely, had been of late invented by the Egyptian priests, to amuse the people, and support their own credit. The Israelites had seen them practised, but must by no means imitate them. It would be unpardonable in those to whom were committed the oracles of God to ask counsel of the devil, and yet worse in Christians, to whom the Son of God is manifested, who has destroyed the works of the devil. For Christians to have their nativities cast, and their fortunes told them, to use spells and charms for the cure of diseases and the driving away of evil spirits, to be affected with the falling of the salt, a hare crossing the way, cross days, or the like, is an intolerable affront to the Lord Jesus, a support of paganism and idolatry, and a reproach both to themselves and to that worthy name by which they are called: and those must be grossly ignorant, both of the law and the gospel, that ask, "What harm is there in these things?" Is it no harm for those that have fellowship with Christ to have fellowship with devils, or to learn the ways of those that have? Surely we have not so learned Christ. 3. There was a superstition even in trimming themselves used by the heathen, which must not be imitated by the people of God: You shall not round the corners of your heads. Those that worshipped the hosts of heaven, in honour of them, cut their hair so as that their heads might resemble the celestial globe; but, as the custom was foolish itself, so, being done with respect to their false gods, it was idolatrous. 4. The rites and ceremonies by which they expressed their sorrow at their funerals must not be imitated, Lev 19:28. They must not make cuts or prints in their flesh for the dead; for the heathen did so to pacify the infernal deities they dreamt of, and to render them propitious to their deceased friends. Christ by his sufferings has altered the property of death, and made it a true friend to every true Israelite; and now, as there needs nothing to make death propitious to us (for, if God be so, death is so of course), so we sorrow not as those that have no hope. Those whom the God of Israel had set apart for himself must not receive the image and superscription of these dunghill deities. Lastly, The prostituting of their daughters to uncleanness, which is here forbidden (Lev 19:29), seems to have been practised by the heathen in their idolatrous worships, for with such abominations those unclean spirits which they worshipped were well pleased. And when lewdness obtained as a religious rite, and was committed in their temples, no marvel that the land became full of that wickedness, which, when it entered at the temple-doors, overspread the land like a mighty torrent, and bore down all the fences of virtue and modesty. The devil himself could not have brought such abominations into their lives if he had not first brought them into their worships. And justly were those given up to vile affections who forsook the holy God, and gave divine honours to impure spirits. Those that dishonour God are thus suffered to dishonour themselves and their families.

We have here an account of the amicable correspondence between Solomon and Hiram. Tyre was a famous trading city, that lay close upon the sea, in the border of Israel; its inhabitants (as should seem) were none of the devoted nations, nor ever at enmity with Israel, and therefore David never offered to destroy them, but lived in friendship with them. It is here said of Hiram their king that he was ever a lover of David; and we have reason to think he was a worshipper of the true God, and had himself renounced, though he could not reform, the idolatry of his city. David's character will win the affections even of those that are without. Here is, I. Hiram's embassy of compliment to Solomon, Kg1 5:1. He sent, as is usual among princes, to condole with him on the death of David, and to renew his alliances with him upon his succession to the government. It is good keeping up friendship and communion with the families in which religion is uppermost. II. Solomon's embassy of business to Hiram, sent, it is likely, by messengers of his own. In wealth, honour, and power, Hiram was very much inferior to Solomon, yet Solomon had occasion to be beholden to him and begged his favour. Let us never look with disdain on those below us, because we know not how soon we may need them. Solomon, in his letter to Hiram, acquaints him, 1. With his design to build a temple to the honour of God. Some think that temples among the heathen took their first rise and copy from the tabernacle which Moses erected in the wilderness, and that there were none before that; however there were many houses built in honour of the false gods before this was built in honour of the God of Israel, so little is external splendour a mark of the true church. Solomon tells Hiram, who was himself no stranger to the affair, (1.) That David's wars were an obstruction to him, that he could not build this temple, though he designed it, Kg1 5:3. They took up much of his time, and thoughts, and cares, were a constant expense to him and a constant employment of his subjects; so that he could not do it so well as it must be done, and therefore, it not being essential to religion, he must leave it to be done by his successor. See what need we have to pray that God will give peace in our time, because, in time or war, the building of the gospel temple commonly goes on slowly. (2.) That peace gave him an opportunity to build it, and therefore he resolved to set about it immediately: God has given me rest both at home and abroad, and there is no adversary (Kg1 5:4), no Satan (so the word is), no instrument of Satan to oppose it, or to divert us from it. Satan does all he can to hinder temple work (Th1 2:18; Zac 3:1), but when he is bound (Rev 20:2) we should be busy. When there is no evil occurrent, then let us be vigorous and zealous in that which is good and get it forward. When the churches have rest let them be edified, Act 9:31. Days of peace and prosperity present us with a fair gale, which we must account for if we improve not. As God's providence excited Solomon to think of building the temple, by giving him wealth and leisure, so his promise encouraged him. God had told David that his son should build him a house, Kg1 5:5. He will take it as a pleasure to be thus employed, and will not lose the honour designed him by that promise. It may stir us up much to good undertakings to be assured of good success in them. Let God's promise quicken our endeavours. 2. With his desire that Hiram would assist him herein. Lebanon was the place whence timber must be had, a noble forest in the north of Canaan, particularly expressed in the grant of that land to Israel - all Lebanon, Jos 13:5. So that Solomon was proprietor of all its productions. The cedars of Lebanon are spoken of as, in a special manner, the planting of the Lord (Psa 109:16), being designed for Israel's use and particularly for temple service. But Solomon owned that though the trees were his the Israelites had not skill to hew timber like the Sidonians, who were Hiram's subjects. Canaan was a land of wheat and barley (Deu 8:8), which employed Israel in the affairs of husbandry, so that they were not at all versed in manufactures: in them the Sidonians excelled. Israel, in the things of God, are a wise and understanding people; and yet, in curious arts, inferior to their neighbours. True piety is a much more valuable gift of heaven than the highest degree of ingenuity. Better be an Israelite skilful in the law than a Sidonian skilful to hew timber. But, the case being thus, Solomon courts Hiram to send him workmen, and promises (Kg1 5:6) both to assist them (my servants shall be with thy servants, to work under them), and to pay them (unto thee will I give hire for thy servants); for the labourer, even in church-work, though it be indeed its own wages, is worthy of his hire, The evangelical prophet, foretelling the glory of the church in the days of the Messiah, seems to allude to this story, Isa. 60, where he prophesies, (1.) That the sons of strangers (such were the Tyrians and Sidonians) shall build up the wall of the gospel temple, Kg1 5:10. Ministers were raised up among the Gentiles for the edifying of the body of Christ. (2.) That the glory of Lebanon shall be brought to it to beautify it, Kg1 5:13. All external endowments and advantages shall be made serviceable to the interests of Christ's kingdom. 3. Hiram's reception of, and return to, this message. (1.) He received it with great satisfaction to himself: He rejoiced greatly (Kg1 5:7) that Solomon trod in his father's steps, and carried on his designs, and was likely to be so great a blessing to his kingdom. In this Hiram's generous spirit rejoiced, and not merely in the prospect he had of making an advantage to himself by Solomon's employing him. What he had the pleasure of he gave God the praise of: Blessed be the Lord, who has given to David (who was himself a wise man) a wise son to rule over this great people. See here, [1.] With what pleasure Hiram speaks of Solomon's wisdom and the extent of his dominion. Let us learn not to envy others either those secular advantages or those endowments of the mind wherein they excel us. What a great comfort it is to those that wish well to the Israel of God to see religion and wisdom kept up in families from one generation to another, especially in great families and those that have great influence on others! where it is so, God must have the glory of it. If to godly parents be given a godly seed (Mal 2:15), it is a token for good, and a happy indication that the entail of the blessing shall not be cut off. (2.) He answered it with great satisfaction to Solomon, granting him what he desired, and showing himself very forward to assist him in this great and good work to which he was laying his hand. We have here his articles of agreement with Solomon concerning this affair, in which we may observe Hiram's prudence. [1.] He deliberated upon the proposal, before he returned an answer (Kg1 5:8): I have considered the things. It is common for those that make bargains rashly afterwards to wish them unmade again. The virtuous woman considers a field and then buys it, Pro 31:16. Those do not lose time who take time to consider. [2.] He descended to particulars in the articles, that there might be no misunderstanding afterwards, to occasion a quarrel. Solomon had spoken of hewing the trees (Kg1 5:6), and Hiram agrees to what he desired concerning that (Kg1 5:8); but nothing had been said concerning carriage, and this matter therefore must be settled. Land-carriage would be very troublesome and chargeable; he therefore undertakes to bring all the timber down from Lebanon by sea, a coasting voyage. Conveyance by water is a great convenience to trade, for which God is to have praise, who taught man that discretion. Observe what a definite bargain Hiram made. Solomon must appoint the place where the timber shall be delivered, and thither Hiram will undertake to bring it and be responsible for its safety. As the Sidonians excelled the Israelites in timber-work, so they did in sailing; for Tyre and Sidon were situate at the entry of the sea (Eze 27:3): they therefore were fittest to take care of the water-carriage. Tractant fabrilia fabri - Every artist has his trade assigned. And, [3.] If Hiram undertake for the work, and do all Solomon's desire concerning the timber (Kg1 5:8), he justly expects that Solomon shall undertake for the wages: "Thou shalt accomplish my desire in giving food for my household (Kg1 5:9), not only for the workmen, but for my own family." If Tyre supply Israel with craftsmen, Israel will supply Tyre with corn, Eze 27:17. Thus, by the wise disposal of Providence, one country has need of another and is benefited by another, that there may be mutual correspondence and dependence, to the glory of God our common parent.

Glorious things are here spoken of the remnant of Jacob, that remnant which was raised of her that halted (Mic 4:7), and it seems to be that remnant which the Lord our God shall call (Joe 2:32), on whom the Spirit shall be poured out, the remnant that shall be saved, Rom 9:27. Note, God's people are but a remnant, a small number in comparison with the many that are left to perish, a little flock; but they are the remnant of Jacob, a people in covenant with God, and in his favour. Now concerning this remnant it is here promised, I. That they shall be as a dew in the midst of the nations, Mic 5:7. God's church is dispersed all the world over; it is in the midst of many people, as gold in the ore, wheat in the heap. Israel according to the flesh dwelt alone, and was not numbered among the nations; but the spiritual Israel lies scattered in the midst of many people, as the salt of the earth, or as seed sown in the ground, here a grain and there a grain, Hos 2:23. Now this remnant shall be as dew from the Lord. 1. They shall be of a heavenly extraction; as dew from the Lord, who is the Father of the rain, and has begotten the drops of the dew, Job 38:28. They are born from above, and are not of the earth, savouring the things of the earth. 2. They shall be numerous as the drops of dew in a summer's morning. Psa 110:3, Thou hast the dew of thy youth. 3. They shall be pure and clear, not muddy and corrupt, but crystal drops, as the water of life. 4. They shall be produced silently and without noise, as the dew that distils insensibly, we know not how; such is the way of the Spirit. 5. They shall live in a continual dependence upon God, and be still deriving from him, as the dew, which tarries not for man, not waits for the sons of men; they shall not rely upon human aids and powers, but on divine grace, for they are, and own that they are, no more than what the free grace of God makes them every day. 6. They shall be great blessings to those among whom they live, as the dew and the showers are to the grass, to make it grow without the help of man, or the sons of men. Their doctrine, example, and prayers, shall make them as dew, to soften and moisten others, and make them fruitful. Their speech shall distil as the dew (Deu 32:2), and all about them shall wait for them as for the rain, Job 29:23. The people among whom they live shall be as the grass, which flourishes only by the blessing of God, and not by the art and care of man; they shall be beneficial to those about them by drawing down God's blessings on them, as Jacob on Laban's house, and by cooling and mitigating God's wrath, which otherwise would burn them up, as the dew preserves the grass from being scorched by the sun; so Dr. Pocock; they shall be mild and gentle in their behaviour, like their Master, who comes down like rain upon the new-mown grass, Psa 72:6. II. That they shall be as a lion among the beasts of the forest, that treads down and tears in pieces, Mic 5:8. As they shall be silent, and gentle, and communicative of all good, to those that receive the truth in the love of it, so they shall be bold as a lion in witnessing against the corruptions of the times and places they live in, and strong as a lion, in the strength of God, to resist and overcome their spiritual enemies. The weapons of their warfare are mighty, through God, to the pulling down of strongholds, Co2 10:4, Co2 10:5. They shall have courage which all their adversaries shall not be able to resist (Luk 21:15), as when the lion tears none can deliver. When infidelity is silenced, and all iniquity made to stop her mouth, when sinners are convinced and converted by the power of the gospel, in the doctrine of its ministers and the conversation of its professors, then the remnant of Jacob is like a lion. This is explained, Mic 5:9, Thy hand shall be lifted up upon thy adversaries; the church shall have the upper hand at last of all that oppose her. Her enemies shall be cut off; they shall cease to be enemies; their enmity shall be cut off. Christ's arrows of conviction shall be sharp in their hearts, so that they shall fall under him; they shall yield themselves subjects to him (Psa 45:5) and be happily conquered and subdued, Psa 110:2. III. That they shall be brought off from all carnal confidences, which they have relied on, that by the providence of God they shall enjoy such a security that they shall not need them, and by the grace of God they shall be brought to see the folly of them and come off from them. It was the sin of Israel that they furnished themselves extravagantly with horses and chariots, and were soothsayers and idolaters; see Isa 2:6-8. But here it is promised that they shall not regard them any more. The tranquillity of the kingdom of Christ is intended in that promise, which explains this, Zac 9:10, I will cut off the chariot from Ephraim and the horse from Jerusalem. Note, It is a great mercy to be deprived of those things in which we have reposed a confidence in competition with God, which we have made our arm, and after which we have gone a whoring from God. Let us observe the particulars: - 1. They had trusted in chariots and horses, and multiplied them (Psa 20:7); but now God will cut off their horses, and destroy their chariots (Mic 5:10), as David houghed the chariot-horses, Sa2 8:4. They shall not have them, lest they should be tempted to trust in them. 2. They depended upon their strongholds, and fortified cities, for their security; but God will take care that they be demolished (Mic 5:11): I will cut off the cities of thy land; I will throw down thy strongholds. They shall have them for habitations, but not for garrisons, for God will be their only place of defence, their high tower, and their deliverer. 3. Many of them depended much upon the conduct and advice of their conjurors, diviners, and fortune-tellers; and those God will cut off, not only as weak things, and insufficient to relieve them, but as wicked things, and sufficient to ruin them (Mic 5:12): "I will cut off witchcrafts out of thy hand, that thou shalt no more take hold of them, and stay thyself upon them, and thou shalt have no more soothsayers, for thou shalt be convinced that all their pretensions are a cheat." The justice of the nation shall cut them off according to law, Lev 20:27. the preaching of the gospel brought men off from using curious arts, Act 19:19. 4. Many of them had said to the work of their hands, You are our gods; but now idolatry shall be abolished and abandoned (Mic 5:13): "Thy graven images will I cut off, and thy standing images, both those that were movable and those that were fixed; they shall be destroyed by the power of the law of Moses and deserted by the power of the gospel of Christ, so that thou shalt no more worship the work of thy hands, but be ashamed that ever thou hast been so deluded. Among other monuments of idolatry, I will pluck up thy groves out of the midst of thee," Mic 5:14. These were planted and preserved in honour of their idols, and used in the worship of them; these they were ordered to burn (Deu 12:2, Deu 12:3), and, if they do not, God will, so that they shall not have them to trust to. And so will I destroy their cities, meaning the cities that were dedicated to the idols, to some dunghill-deity or other, which they confided in for their protection. IV. That those who stand it out against the gospel of Christ, and continue in league with their idolatries and witchcrafts, shall fall under the wrath of God, and be consumed by it (Mic 5:15): I will execute vengeance in anger and fury upon the heathen (that is, upon heathenism), such as they have not heard; idolatries shall be done away, and idolaters put to shame. I will execute vengeance upon the heathen who have not heard (so some read it), or who would not hear and receive the doctrine of Christ. God will give his Son either the hearts or the necks of his enemies, and make them either his friends or his footstool.

Behold the Lamb of God taking away the sin of the world, the sin of the church; for therefore was the Son of God manifested, to take away our sin, Jo1 3:5. I. He takes away the guilt of sin by the blood of his cross (Zac 13:1): In that day, in the gospel-day, there shall be a fountain opened, that is, provision made for the cleansing of all those from the pollutions of sin who truly repent and are sorry for them. In that day, when the Spirit of grace is poured out to set them a mourning for their sins, they shall not mourn as those who have no hope, but they shall have their sins pardoned, and the comfort of their pardon in their bosoms. Their consciences shall be purified and pacified by the blood of Christ, which cleanses from all sin, Jo1 1:7. For Christ is exalted to give both repentance and remission of sins; and where he gives the one no doubt he gives the other. This fountain opened is the pierced side of Jesus Christ, spoken of just before (Zac 12:10), for thence came there out blood and water, and both for cleansing. And those who look upon Christ pierced, and mourn for their sins that pierced him, and are therefore in bitterness for him, may look again upon Christ pierced and rejoice in him, because it pleased the Lord thus to smite this rock, that it might be to us a fountain of living waters. See here, 1. How we are polluted; we are all so; we have sinned, and sin is uncleanness; it defiles the mind and conscience, renders us odious to God and uneasy in ourselves, unfit to be employed in the service of God and admitted into communion with him, as those who were ceremonially unclean were shut out of the sanctuary. The house of David and the inhabitants of Jerusalem are under sin, which is uncleanness. The truth is, we are all as an unclean thing, and deserve to have our portion with the unclean. 2. How we may be purged. Behold, there is fountain opened for us to wash in, and there are streams flowing to us from that fountain, so that, if we be not made clean, it is our own fault. The blood of Christ, and God's pardoning mercy in that blood, revealed in the new covenant, are, (1.) A fountain; for there is in them an inexhaustible fulness. There is mercy enough in God, and merit enough in Christ, for the forgiving of the greatest sins and sinners, upon gospel-terms. Such were some of you, but you are washed, Co1 6:11. Under the law there were a brazen laver and a brazen sea to wash in; those were but vessels, but we have a fountain to ourselves, overflowing, ever-flowing. (2.) A fountain opened; for, whoever will, may come and take the benefit of it; it is opened, not only to the house of David, but to the inhabitants of Jerusalem, to the poor and mean as well as to the rich and great; or it is opened for all believers, who, as the spiritual seed of Christ, are of the house of David, and, as living members of the church, are inhabitants of Jerusalem. Through Christ all that believe are justified, are washed from their sins in his blood, that they may be made to our God kings and priests, Rev 1:5, Rev 1:6. II. He takes away the dominion of sin by the power of his grace, even of beloved sins. This evermore accompanies the former; those that are washed in the fountain opened, as they are justified, so they are sanctified; the water came with the blood out of the pierced side of Christ. It is here promised that in that day, 1. Idolatry shall be quite abolished and the people of the Jews shall be effectually cured of their inclination to it (Zac 13:2): I will cut off the names of the idols out of the land. The worship of the idols of their fathers shall be so perfectly rooted out that in one generation or two it shall be forgotten that ever there were such idols among them; they shall either not be named at all or not with any respect; they shall no more be remembered, as was promised, Hos 2:17. This was fulfilled in the rooted aversion which the Jews had, after the captivity, to idols and idolatry, and still retain to this day; it was fulfilled also in the ready conversion of many to the faith of Christ, by which they were taken off from making an idol of the ceremonial law, as the unbelieving Jews did; and it is still in the fulfilling when souls are brought off from the world and the flesh, those two great idols, that they may cleave to God only. 2. False prophecy shall also be brought to an end: I will cause the prophets and the unclean spirit, the prophets that are under the influence of the unclean spirit, to pass out of the land. The devil is an unclean spirit; sin and uncleanness are from him; he has his prophets, that serve his interests and receive their instructions from him. Take away the unclean spirit, and the prophets would not deceive as they do; take away the false prophets that produce sham commissions, and the unclean spirit could not do the mischief he does. When God designs the silencing of the false prophets he banishes the unclean spirit out of the land, that wrought in them, and was a rival with him for the throne in the heart. The church of the Jews, when they were addicted to idols, did also dote much upon false prophets, who flattered them in their sins with promises of impunity and peace; but here it is promised, as a blessed effect of the promised reformation, that they should be very much set against false prophets, and zealous to clear the land of them; they were so after the captivity, till, through the blindness of their zeal against false prophets, they had put Christ to death under that character, and, after that, there arose many false Christs and false prophets, and deceived many, Mat 24:11. It is here foretold, (1.) That false prophets, instead of being indulged and favoured, should be brought to condign punishment even by their nearest relations, which would be as great an instance as any of flagrant zeal against those deceivers (Zac 13:3): When any shall set up for a prophet, and shall speak lies in the name of the Lord, shall preach that which tends to draw people from God and to confirm them in sin, his own parents shall be the first and most forward to prosecute him for it, according to the law. Deu 13:6-11, "If thy son entice thee secretly from God, thou shalt surely kill him. Show thy indignation against him, and prevent any further temptation from him." His father and his mother shall thrust him through when he prophesies. Note, We ought to conceive, and always to retain, a very great detestation and dread of every thing that would draw us out of the way of our duty into by-paths, as those who cannot bear that which is evil, Rev 2:2. And holy zeal for God and godliness will make us hate sin, and dread temptation, most in those whom naturally we love best, and who are nearest to us; there our danger is greatest, as Adam's from Eve, Job's from his wife; and there it will be the most praiseworthy to show our zeal, as Levi, who, in the cause of God, did not acknowledge his brethren, nor know his own children, Deu 33:9. Thus we must hate and forsake our nearest relations when they come in competition with our duty to God, Luk 14:26. Natural affections, even the strongest, must be over-ruled by gracious affections. (2.) That false prophets should be themselves convinced of their sin and folly, and let fall their pretensions (Zac 13:4): "The prophets shall be ashamed every one of his vision; they shall not repeat it, or insist upon it, but desire that it may be forgotten and no more said of it, being ready themselves to own it was a sham, because God has by his grace awakened their consciences and shown them their error, or because the event disproves their predictions, and gives them the lie, or because their prophecies do not meet with such a favourable reception as they used to meet with, but are generally despised and distasted; they perceive the people ashamed of them, which makes them begin to be ashamed of themselves. And therefore they shall no longer wear a rough garment, or garment of hair, as the true prophets used to do, in imitation of Elijah, and in token of their being mortified to the pleasures and delights of sense." The pretenders had appeared in the habit of true prophets; but, their folly being now made manifest, they shall lay it aside, no more to deceive and impose upon unthinking unwary people by it. A modest dress is a very good thing, if it be the genuine indication of a humble heart, and is to instruct; but it is a bad thing if it be the hypocritical disguise of a proud ambitious heart, and is to deceive. Let men be really as good as they seem to be, but not seem to be better than really they are. This pretender, as a true penitent, [1.] Shall undeceive those whom he had imposed upon: He shall say, "I am no prophet, as I have pretended to be, was never designed nor set apart to the office, never educated nor brought up for it, never conversant among the sons of the prophets. I am a husbandman, and was bred to that business; I was never taught of God to prophesy, but taught of man to keep cattle" Amos was originally such a one too, and yet was afterwards called to be a prophet, Amo 7:14, Amo 7:15. But this deceiver never had any such call. Note, Those who sorrow after a godly sort for their having deceived others will be forward to confess their sin, and will be so just as to rectify the mistakes which they have been the cause of. Thus those who had used curious arts, when they were converted showed their deeds, and by what fallacies they had cheated the people, Act 19:18. [2.] He shall return to his own proper employment, which is the fittest for him: I will be a husbandman (so it may be read); "I will apply myself to my calling again, and meddle no more with things that belong not to me; for man taught me to keep cattle from my youth, and cattle I will again keep, and never set up for a preacher any more." Note, When we are convinced that we have gone out of the way of our duty we must evince the truth of our repentance by returning to it again, though it be the severest mortification to us. [3.] He shall acknowledge those to be his friends who by a severe discipline were instrumental to bring him to a sight of his error, Zac 13:6. When he who with the greatest assurance had asserted himself so lately to be a prophet suddenly drops his claims, and says, I am no prophet, every body will be surprised at it, and some will ask, "What are these wounds, or marks of stripes, in thy hands? how camest thou by them? Hast thou not been examined by scourging? And is not that it that has brought thee to thyself?" (Vexatio dat intellectum - Vexation sharpens the intellect.) "Hast thou not been beaten into this acknowledgment? Was it not the rod and reproof that gave thee this wisdom?" And he shall own, "Yes, it was; these are the wounds with which I was wounded in the house of my friends, who bound me, and used me hardly and severely, as a distracted man, and so brought me to my senses." By this it appears that those parents of the false prophet that thrust him through (Zac 13:3) did not do it till they had first tried to reclaim him by correction, and he would not be reclaimed; for so was the law concerning a disobedient son - his parents must first have chastened him in vain before they were allowed to bring him forth to be stoned, Deu 21:18, Deu 21:19. But here is another who was reduced by stripes, and so prevented the capital punishment; and he had the sense and honesty to own that they were his friends, his real friends, who thus wounded him, that they might reclaim him; for faithful are the wounds of a friend, Pro 27:6. Some good interpreters, observing how soon this comes after the mention of Christ's being pierced, think that these are the words of that great prophet, not of the false prophet spoken of before. Christ was wounded in his hands, when they were nailed to the cross, and, after his resurrection, he had the marks of these wounds; and here he tells how he came by them; he received them as a false prophet, for the chief priests called him a deceiver, and upon that account would have him crucified; but he received them in the house of his friends - the Jews, who should have been his friends; for he came to his own, and, though they were his bitter enemies, yet he was pleased to call them his friends, as he did Judas (Friend, wherefore hast thou come?) because they forwarded his sufferings for him; as he called Peter Satan - an adversary, because he dissuaded him from them.

It was a mark of humiliation put upon the Lord Jesus that, though he was the Desire of all nations, yet his coming into the world was little observed and taken notice of, his birth was obscure and unregarded: herein he emptied himself, and made himself of no reputation. If the Son of God must be brought into the world, one might justly expect that he should be received with all the ceremony possible, that crowns and sceptres should immediately have been laid at his feet, and that the high and mighty princes of the world should have been his humble servants; such a Messiah as this the Jews expected, but we see none of all this; he came into the world, and the world knew him not; nay, he came to his own, and his own received him not; for having undertaken to make satisfaction to his Father for the wrong done him in his honour by the sin of man, he did it by denying himself in, and despoiling himself of, the honours undoubtedly due to an incarnate Deity; yet, as afterward, so in his birth, some rays of glory darted forth in the midst of the greatest instances of his abasement. Though there was the hiding of his power, yet he had horns coming out of his hand (Hab 3:4) enough to condemn the world, and the Jews especially, for their stupidity. The first who took notice of Christ after his birth were the shepherds (Luk 2:15, etc.), who saw and heard glorious things concerning him, and made them known abroad, to the amazement of all that heard them, Luk 2:17, Luk 2:18. After that, Simeon and Anna spoke of him, by the Spirit, to all that were disposed to heed what they said, Luk 2:38. Now, one would think, these hints should have been taken by the men of Judah and the inhabitants of Jerusalem, and they should with both arms have embraced the long-looked-for Messiah; but, for aught that appears, he continued nearly two years after at Bethlehem, and no further notice was taken of him till these wise men came. Note, Nothing will awaken those that are resolved to be regardless. Oh the amazing stupidity of these Jews! And no less that of many who are called Christians! Observe, I. When this enquiry was made concerning Christ. It was in the days of Herod the king. This Herod was an Edomite, made king of Judea by Augustus and Antonius, the then chief rulers of the Roman state, a man made up of falsehood and cruelty; yet he was complimented with the title of Herod the Great. Christ was born in the 35th year of his reign, and notice is taken of this, to show that the sceptre had now departed from Judah, and the lawgiver from between his feet; and therefore now was the time for Shiloh to come, and to him shall the gathering of the people be: witness these wise men, Gen 49:10. II. Who and what these wise men were; they are here called Magou - Magicians. Some that it in a good sense; the Magi among the Persians were their philosophers and their priests; nor would they admit any one for their king who had not first been enrolled among the Magi; others think they dealt in unlawful arts; the word is used of Simon, the sorcerer (Act 8:9, Act 8:11), and of Elymas, the sorcerer (Act 13:6), nor does the scripture use it in any other sense; and then it was an early instance and presage of Christ's victory over the devil, when those who had been so much his devotees became the early adorers even of the infant Jesus; so soon were trophies of his victory over the powers of darkness erected. Well, whatever sort of wise men they were before, now they began to be wise men indeed when they set themselves to enquire after Christ. This we are sure of, 1. That they were Gentiles, and not belonging to the commonwealth of Israel. The Jews regarded not Christ, but these Gentiles enquired him out. Note, Many times those who are nearest to the means, are furthest from the end. See Mat 8:11, Mat 8:12. The respect paid to Christ by these Gentiles was a happy presage and specimen of what would follow when those who were afar off should be made nigh by Christ. 2. That they were scholars. They dealt in arts, curious arts; good scholars should be good Christians, and then they complete their learning when they learn Christ. 3. That they were men of the east, who were noted for their soothsaying, Isa 2:6. Arabia is called the land of the east (Gen 25:6), and the Arabians are called men of the east, Jdg 6:3. The presents they brought were the products of that country; the Arabians had done homage to David and Solomon as types of Christ. Jethro and Job were of that country. More than this we have not to say of them. The traditions of the Romish church are frivolous, that they were in number three (though one of the ancients says that they were fourteen), that they were kings, and that they lie buried in Colen, thence called the three kings of Colen; we covet not to be wise above what is written. III. What induced them to make this enquiry. They, in their country, which was in the east, had seen an extraordinary star, such as they had not seen before; which they took to be an indication of an extraordinary person born in the land of Judea, over which land this star was seen to hover, in the nature of a comet, or a meteor rather, in the lowers regions of the air; this differed so much from any thing that was common that they concluded it to signify something uncommon. Note, Extraordinary appearances of God in the creatures should put us upon enquiring after his mind and will therein; Christ foretold signs in the heavens. The birth of Christ was notified to the Jewish shepherds by an angel, to the Gentile philosophers by a star: to both God spoke in their own language, and in the way they were best acquainted with. Some think that the light which the shepherds saw shining round about them, the night after Christ was born, was the very same which to the wise men, who lived at such a distance, appeared as a star; but this we cannot easily admit, because the same star which they had seen in the east they saw a great while after, leading them to the house where Christ lay; it was a candle set up on purpose to guide them to Christ. The idolaters worshipped the stars as the host of heaven, especially the eastern nations, whence the planets have the names of their idol-gods; we read of a particular star they had in veneration, Amo 5:26. Thus the stars that had been misused came to be put to the right use, to lead men to Christ; the gods of the heathen became his servants. Some think this star put them in mind of Balaam's prophecy, that a star should come out of Jacob, pointing at a sceptre, that shall rise out of Israel; see Num 24:17. Balaam came from the mountains of the east, and was one of their wise men. Others impute their enquiry to the general expectation entertained at that time, in those eastern parts, of some great prince to appear. Tacitus, in his history (lib. 5), takes notice of it; Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret oriens, profectique Judaea rerum potirentur - A persuasion existed in the minds of many that some ancient writings of the priests contained a prediction that about that time an eastern power would prevail, and that persons proceeding from Judea would obtain dominion. Suetonius also, in the life of Vespasian, speaks of it; so that this extraordinary phenomenon was construed as pointing to that king; and we may suppose a divine impression made upon their minds, enabling them to interpret this star as a signal given by Heaven of the birth of Christ. IV. How they prosecuted this enquiry. They came from the east to Jerusalem, in further quest of this prince. Wither shall they come to enquire for the king of the Jews, but to Jerusalem, the mother-city, whither the tribes go up, the tribes of the Lord? They might have said, "If such a prince be born, we shall hear of him shortly in our own country, and it will be time enough then to pay our homage to him." But so impatient were they to be better acquainted with him, that they took a long journey on purpose to enquire after him. Note, Those who truly desire to know Christ, and find him, will not regard pains or perils in seeking after him. Then shall we know, if we follow on to know the Lord. Their question is, Where is he that is born king of the Jews? They do not ask, whether there were such a one born? (they are sure of that, and speak of it with assurance, so strongly was it set home upon their hearts); but, Where is he born? Note, Those who know something of Christ cannot but covet to know more of him. They call Christ the King of the Jews, for so the Messiah was expected to be: and he is Protector and Ruler of all the spiritual Israel, he is born a King. To this question they doubted not but to have a ready answer, and to find all Jerusalem worshipping at the feet of this new king; but they come from door to door with this question, and no man can give them any information. Note, There is more gross ignorance in the world, and in the church too, than we are aware of. Many that we think should direct us to Christ are themselves strangers to him. They ask, as the spouse of the daughters of Jerusalem, Saw ye him whom my soul loveth? But they are never the wiser. However, like the spouse, they pursue the enquiry, Where is he that is born king of the Jews? Are they asked, "Why do ye make this enquiry?" It is because they have seen his star in the east. Are they asked, "What business have ye with him? What have the men of the east to do with the King of the Jews?" They have their answer ready, We are come to worship him. They conclude he will, in process of time, be their king, and therefore they will betimes ingratiate themselves with him and with those about him. Note, Those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, must make it their business to worship him. Have we seen Christ's star? Let us study to give him honour. V. How this enquiry was treated at Jerusalem. News of it at last came to court; and when Herod heard it he was troubled, Mat 2:3. He could not be a stranger to the prophecies of the Old Testament, concerning the Messiah and his kingdom, and the times fixed for his appearing by Daniel's weeks; but, having himself reigned so long and so successfully, he began to hope that those promises would for ever fail, and that his kingdom would be established and perpetuated in spite of them. What a damp therefore must it needs be upon him, to hear talk of this King being born, now, when the time fixed for his appearing had come! Note, Carnal wicked hearts dread nothing so much as the fulfilling of the scriptures. But though Herod, an Edomite, was troubled, one would have thought Jerusalem should rejoice greatly to hear that her King comes; yet, it seems, all Jerusalem, except the few there that waited for the consolation of Israel, were troubled with Herod, and were apprehensive of I know not what ill consequences of the birth of this new king, that it would involve them in war, or restrain their lusts; they, for their parts, desired no king but Herod; no, not the Messiah himself. Note, The slavery of sin is foolishly preferred by many to the glorious liberty of the children of God, only because they apprehend some present difficulties attending that necessary revolution of the government in the soul. Herod and Jerusalem were thus troubled, from a mistaken notion that the kingdom of the Messiah would clash and interfere with the secular powers; whereas the star that proclaimed him king plainly intimated that his kingdom was heavenly, and not of this lower world. Note, The reason why the kings of the earth, and the people, oppose the kingdom of Christ, is because they do not know it, but err concerning it. VI. What assistance they met with in this enquiry from the scribes and the priests, Mat 2:4-6. Nobody can pretend to tell where the King of the Jews is, but Herod enquires where it was expected he should be born. The persons he consults are, the chief priests, who were teachers by office; and the scribes, who made it their business to study the law; their lips must keep knowledge, but then the people must enquire the law at their mouth, Mal 2:7. It was generally known that Christ should be born at Bethlehem (Joh 7:42); but Herod would have counsel's opinion upon it, and therefore applies himself to the proper persons; and, that he might be the better satisfied, he has them altogether, all the chief priests, and all the scribes; and demands of them what was the place, according to the scriptures of the Old Testament, where Christ should be born? Many a good question is put with an ill design, so was this by Herod. The priests and scribes need not take any long time to give an answer to this query; nor do they differ in their opinion, but all agree that the Messiah must be born in Bethlehem, the city of David, here called Bethlehem of Judea, to distinguish it from another city of the same name in the land of Zebulun, Jos 19:15. Bethlehem signifies the house of bread; the fittest place for him to be born in who is the true manna, the bread which came down from heaven, which was given for the life of the world. The proof they produce is taken from Mic 5:2, where it is foretold that though Bethlehem be little among the thousands of Judah (so it is in Micah), no very populous place, yet it shall be found not the least among the princes of Judah (so it is here); for Bethlehem's honour lay not, as that of other cities, in the multitude of the people, but in the magnificence of the princes it produced. Though, upon some accounts, Bethlehem was little, yet herein it had the pre-eminence above all the cities of Israel, that the Lord shall count, when he writes up the people, that this man, even the man Christ Jesus, was born there, Psa 87:6. Out of thee shall come a Governor, the King of the Jews. Note, Christ will be a Saviour to those only who are willing to take him for their Governor. Bethlehem was the city of David, and David the glory of Bethlehem; there, therefore, must David's son and successor be born. There was a famous well at Bethlehem, by the gate, which David longed to drink of (Sa2 23:15); in Christ we have not only bread enough and to spare, but may come and take also of the water of life freely. Observe here how Jews and Gentiles compare notes about Jesus Christ. The Gentiles know the time of his birth by a star; the Jews know the place of it by the scriptures; and so they are capable of informing one another. Note, It would contribute much to the increase of knowledge, if we did thus mutually communicate what we know. Men grow rich by bartering and exchanging; so, if we have knowledge to communicate to others, they will be ready to communicate to us; thus many shall discourse, shall run to and fro, and knowledge shall be increased. VII. The bloody project and design of Herod, occasioned by this enquiry, Mat 2:7, Mat 2:8. Herod was now an old man, and had reigned thirty-five years; this king was but newly born, and not likely to enterprise any thing considerable for many years; yet Herod is jealous of him. Crowned heads cannot endure to think of successors, much less of rivals; and therefore nothing less than the blood of this infant king will satisfy him; and he will not give himself liberty to think that, if this new-born child should be indeed the Messiah, in opposing him, or making any attempts upon him, he would be found fighting against God, than which nothing is more vain, nothing more dangerous. Passion has got the mastery of reason and conscience. Now, 1. See how cunningly he laid the project (Mat 2:7, Mat 2:8). He privily called the wise men, to talk with them about this matter. He would not openly own his fears and jealousies; it would be his disgrace to let the wise men know them, and dangerous to let the people know them. Sinners are often tormented with secret fears, which they keep to themselves. Herod learns of the wise men the time when the star appeared, that he might take his measures accordingly; and then employs them to enquire further, and bids them bring him an account. All this might look suspicious, if he had not covered it with a show of religion: that I may come and worship him also. Note, The greatest wickedness often conceals itself under a mask of piety. Absalom cloaks his rebellious project with a vow. 2. See how strangely he was befooled and infatuated in this, that he trusted it with the wise men, and did not choose some other managers, that would have been true to his interests. It was but seven miles from Jerusalem; how easily might he have sent spies to watch the wise men, who might have been as soon there to destroy the child as they to worship him! Note, God can hide from the eyes of the church's enemies those methods by which they might easily destroy the church; when he intends to lead princes away spoiled, his way is to make the judges fools.

The preachers of the gospel were sent forth to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have here in these verses two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him. I. Here is the confusion of some of Satan's servants, some vagabond Jews, that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption. Observe, 1. The general character of those who were guilty of this presumption. They were Jews, but vagabond Jews, were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation upon these magic arts, wickedly attributed the invention of them to Solomon. So Josephus (Antiq. 8.45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common among the Jews to his time. And Christ seems to refer to this (Mat 12:27), By whom do your children cast them out? 2. A particular account of some at Ephesus that led this course of life and came thither in their travels; they were seven sons of one Sceva, a Jew, and chief of the priests, Act 19:14. It is sad to see the house of Jacob thus degenerated, much more the house of Aaron, the family that was in a peculiar manner consecrated to God; it is truly sad to see any of that race in league with Satan. Their father was a chief of the priests, head of one of the twenty-four courses of priests. One would think the temple would find both employment and encouragement enough for the sons of a chief priest, if they had been twice as many. But probably it was a vain, rambling, rakish humour that led them to turn mountebanks, and wander all the world over to cure mad folks. 3. The profaneness they were guilty of: They took upon them to call over evil spirits the name of the Lord Jesus; not as those who had a veneration for Christ and a confidence in his name, as we read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luk 9:49), whom he would not have to be discouraged; but as those who were willing to try all methods to carry on their wicked trade, and, it should seem, had this design: - If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, they would say it was no confirmation of his doctrine to those that did; for it was all one whether they believed it or no. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded. They said, We adjure you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority fRom." but whom Paul preaches; as if they had said, "We will try what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they understand not, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews. 4. The confusion they were put to in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? (1.) The evil spirit gave them a sharp reply (Act 19:15): "Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus, or to take his covenant and commands into your mouths, seeing you hate his instructions?" Psa 50:16, Psa 50:17. This was extorted out of the mouth of the evil spirit by the power of God, to gain honour to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter comes to be looked into, it is a mere worldly secular interest that is to be thus supported; nay, it is an enmity to true religion: Jesus we know, and Paul we know; but who are you? (2.) The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their adjuring him in Christ's name to let them alone will be no security to them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us. 5. The general notice that was taken of this, and the good impression it made upon many (Act 19:17): This was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was, (1.) That men were terrified: fear fell on them all. In this instance they saw the malice of the devil whom they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. (2.) That God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name. II. Here is the conversion of others of Satan's servants, with the evidences of their conversion. 1. Those that had been guilty of wicked practices confessed them, Act 19:18. Many that had believed and were baptized, but had not then been so particular as they might have been in the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of - secret frauds and secret filthiness; they showed their deeds, took shame to themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Note, Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it. 2. Those that had conversed with wicked books burnt them (Act 19:19): Many also of those who used curious arts, ta perierga - impertinent things; multa nihil ad se pertinentia satagentes - busy bodies (so the word is used, Th2 3:11; Ti1 5:13), that traded in the study of magic and divination, in books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which some think are to be added plays, romances, love-books, and unchaste and immodest poems - histrionica, amatoria, saltatoria. - Stres. These, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burnt them before all men. Ephesus was notorious for the use of these curious arts; hence spells and charms were called Literae Ephesiae. Here people furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honour of Christ and his gospel to have such a noble testimony borne against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burnt their books. (1.) Thus they showed a holy indignation at the sins they had been guilty of; as the idolaters, when they were brought to repentance, said to their idols, Get you hence (Isa 30:22), and cast even those of silver and gold to the moles and to the bats, Isa 2:20. They thus took a pious revenge on those things that had been the instruments of sin to them, and proclaimed the force of their convictions of the evil of it, and that those very things were now detectable to them, as much as ever they had been delectable. (2.) Thus they showed their resolution never to return to the use of those arts, and the books which related to them, again. They were so fully convinced of the evil and danger of them that they would not throw the books by, within reach of a recall, upon supposition that it was possible they might change their mind; but, being stedfastly resolved never to make use of them, they burnt them. (3.) Thus they put away a temptation to return to them again. Had they kept the books by them, there was danger lest, when the heat of the present conviction was over, they should have the curiosity to look into them, and so be in danger of liking them and loving them again, and therefore they burnt them. Note, Those that truly repent of sin will keep themselves as far as possible from the occasions of it. (4.) Thus they prevented their doing mischief to others. If Judas had been by he would have said, "Sell them, and give the money to the poor;" or, "Buy Bibles and good books with it." But then who could tell into whose hands these dangerous books might fall, and what mischief might be done by them? it was therefore the safest course to commit them all to the flames. Those that are recovered from sin themselves will do all they can to keep others from falling into it, and will be much more afraid of laying an occasion of sin in the way of others. (5.) Thus they showed a contempt of the wealth of this world; for the price of the books was cast up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver, which some compute to be fifteen hundred pounds of our money. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them so much; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. (6.) Thus they publicly testified their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burnt the books privately, every one in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified. III. Here is a general account of the progress and success of the gospel in and about Ephesus (Act 19:20): So mightily grew the word of God, and prevailed. It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. 1. To see it grow extensively, by the addition of many to the church. When still more and more are wrought upon by the gospel, and wrought up into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. 2. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer.

Many of them . . . which used curious arts--The word signifies things "overdone"; significantly applied to arts in which laborious but senseless incantations are practiced. brought their books--containing the mystic formularies. and burned them before all--The tense, here used graphically, expresses progress and continuance of the conflagration. counted the price . . . and found it fifty thousand pieces of silver--about £2000 (presuming it to be the drachma, the current coin of the Levant, of about 10d. value). From their nature they would be costly, and books then bore a value above any standard we are familiar with. The scene must have been long remembered at Ephesus, as a strong proof of honest conviction on the part of the sorcerers and a striking triumph of Jesus Christ over the powers of darkness. The workers of evil were put to scorn, like Baal's priests on Carmel, and the word of God mightily grew and prevailed [HOWSON].