Resultados para: "DOEG"

Here, I. David, in distress, flies in the tabernacle of God, now pitched at Nob, supposed to be a city in the tribe of Benjamin. Since Shiloh was forsaken, the tabernacle was often removed, though the ark still remained at Kirjath-jearim. Hither David came in his flight from Saul's fury (Sa1 21:1), and applied to Ahimelech the priest. Samuel the prophet could not protect him, Jonathan the prince could not. He therefore has recourse next to Ahimelech the priest. He foresees he must now be an exile, and therefore comes to the tabernacle, 1. To take an affecting leave of it, for he knows not when he shall see it again, and nothing will be more afflictive to him in his banishment than his distance from the house of God, and his restraint from public ordinances, as appears by many of his psalms. He had given an affectionate farewell to his friend Jonathan, and cannot go till he has given the like to the tabernacle. 2. To enquire of the Lord there, and to beg direction from him in the way both of duty and safety, his case being difficult and dangerous. That this was his business appears Sa1 22:10, where it is said that Ahimelech enquired of the Lord for him, as he had done formerly, Sa1 21:15. It is a great comfort to us in a day of trouble that we have a God to go to, to whom we may open our case, and from whom we may ask and expect direction. II. Ahimelech the priest is surprised to see him in so poor an equipage; having heard that he had fallen into disgrace at court, he looked shy upon him, as most are apt to do upon their friends when the world frowns upon them. He was afraid of incurring Saul's displeasure by entertaining him, and took notice how mean a figure he now made to what he used to make: Why art thou alone? He had some with him (as appears Mar 2:26), but they were only his own servants; he had none of the courtiers, no persons of quality with him, as he used to have at other times, when he came to enquire of the Lord. He says (Psa 42:4) he was wont to go with a multitude to the house of God; and, having now but two or three with him, Ahimelech might well ask, Why art thou alone? He that was suddenly advanced from the solitude of a shepherd's life to the crowd and hurries of the camp is now as soon reduced to the desolate condition of an exile and is alone like a sparrow on the housetop, such charges are there in this world and so uncertain are its smiles! Those that are courted today may be deserted tomorrow. III. David, under pretence of being sent by Saul upon public services, solicits Ahimelech to supply his present wants, Sa1 21:2, Sa1 21:3. 1. Here David did not behave like himself. He told Ahimelech a gross untruth, that Saul had ordered him business to despatch, that his attendants were dismissed to such a place, and that he was charged to observe secresy and therefore durst not communicate it, no, not to the priest himself. This was all false. What shall we say to this? The scripture does not conceal it, and we dare not justify it. It was ill done, and proved of bad consequence; for it occasioned the death of the priests of the Lord, as David reflected upon it afterwards with regret, Sa1 22:22. It was needless for him thus to dissemble with the priest, for we may suppose that, if he had told him the truth, he would have sheltered and relieved him as readily as Samuel did, and would have known the better how to advise him and enquire of God for him. People should be free with their faithful ministers. David was a man of great faith and courage, and yet now both failed him, and he fell thus foully through fear and cowardice, and both owing to the weakness of his faith. Had he trusted God aright, he would not have used such a sorry sinful shift as this for his own preservation. It is written, not for our imitation, no, not in the greatest straits, but for our admonition. Let him that thinks he stands take heed lest he fall; and let us all pray daily, Lord, lead us not into temptation. Let us all take occasion from this to lament, (1.) The weakness and infirmity of good men; the best are not perfect on this side heaven. There may be true grace where yet there are many failings. (2.) The wickedness of bad times, which forces good men into such straits as prove temptations too strong for them. Oppression makes a wise man do foolishly. 2. Two things David begged of Ahimelech, bread and a sword. (1.) He wanted bread: five loaves, Sa1 21:3. Travelling was then troublesome, when men generally carried their provisions with them in kind, having little money and no public houses, else David would not now have had to seek for bread. It seems David had known the seed of the righteous begging bread occasionally, but not constantly, Psa 37:25. Now, [1.] The priest objected that he had none but hallowed bread, show-bread, which had stood a week on the golden table in the sanctuary, and was taken thence for the use of the priests and their families, Sa1 21:4. It seems the priest kept no good house, but wanted either a heart to be hospitable or provisions wherewithal to be so. Ahimelech thinks that the young men that attended David might not eat of this bread unless they had for some time abstained from women, even from their own wives; this was required at the giving of the law (Exo 19:15), but otherwise we never find this made the matter of any ceremonial purity on the one side or pollution on the other, and therefore the priest here seems to be over-nice, not to say superstitious. [2.] David pleads that he and those that were with him, in this case of necessity, might lawfully eat of the hallowed bread, for they were not only able to answer his terms of keeping from women for three days past, but the vessels (that is, the bodies) of the young men were holy, being possessed in sanctification and honour at all times (Th1 4:4, Th1 4:5), and therefore God would take particular care of them, that they wanted not necessary supports, and would have his priest to do so. Being thus holy, holy things were not forbidden them. Poor and pious Israelites were in effect priests to God, and, rather than be starved, might feed on the bread which was appropriated to the priests. Believers are spiritual priests, and the offerings of the Lord shall be their inheritance; they eat the bread of their God. He pleads that the bread is in a manner common, now that what was primarily the religious use of it is over; especially (as our margin reads it) where there is other bread (hot, Sa1 21:6) sanctified that day in the vessel, and put in the room of it upon the table. This was David's plea, and the Son of David approves it, and shows from it that mercy is to be preferred to sacrifice, that ritual observance must give way to moral duties, and that may be done in a case of an urgent providential necessity which may not otherwise be done. He brings it to justify his disciples in plucking the ears of corn on the sabbath day, for which the Pharisees censured them, Mat 12:3, Mat 12:4. [3.] Ahimelech hereupon supplies him: He gave him hallowed bread (Sa1 21:6), and some think it was about this that he enquired of the Lord, Sa1 22:10. As a faithful servant he would not dispose of his master's provisions without his master's leave. This bread, we may suppose, was the more agreeable to David for its being hallowed, so precious were all sacred things to him. The show-bread was but twelve loaves in all, yet out of these he gave David five (Sa1 21:3), though they had no more in the house; but he trusted Providence. (2.) He wanted a sword. Persons of quality, though officers of the army, did not then wear their swords so constantly as now they do, else surely David would not have been without one. It was a wonder that Jonathan did not furnish him with his, as he had before done, Sa1 18:4. However, it happened that he had now no weapons with him, the reason of which he pretends to be because he came away in haste, Sa1 21:8. Those that are furnished with the sword of the Spirit and the shield of faith cannot be disarmed of them, nor need they, at any time, to be at a loss. But the priests, it seems, had no swords: the weapons of their warfare were not carnal. There was not a sword to be found about the tabernacle but the sword of Goliath, which was laid up behind the ephod, as a monument of the glorious victory David obtained over him. Probably David had an eye to that when he asked the priest to help him with a sword; for, that being mentioned, O! says he, there is none like that, give it to me, Sa1 21:9. He could not use Saul's armour, for he had not proved it; but this sword of Goliath he had made trial of and done execution with. By this it appears that he was now well grown in strength and stature, that he could wear and wield such a sword as that. God had taught his hands to war, so that he could do wonders, Psa 18:34. Two things we may observe concerning this sword: - [1.] That God had graciously given it to him, as a pledge of his singular favour; so that whenever he drew it, nay, whenever he looked upon it, it would be a great support to his faith, by bringing to mind that great instance of the particular care and countenance of the divine providence respecting him. [2.] That he had gratefully given it back to God, dedicating it to him and to his honour as a token of his thankfulness; and now in his distress it stood him greatly in stead. Note, What we devote to God's praise, and serve him with, is most likely to redound, one way or other, to our own comfort and benefit. What we gave we have. Thus was David well furnished with arms and victuals; but it fell out very unhappily that there was one of Saul's servants then attending before the Lord, Doeg by name, that proved a base traitor both to David and Ahimelech. He was by birth an Edomite (Sa1 21:7), and though proselyted to the Jewish religion, to get the preferment he now had under Saul, yet he retained the ancient and hereditary enmity of Edom to Israel. He was master of the herds, which perhaps was then a place of as much honour as master of the horse is now. Some occasion or other he had at this time to wait on the priest, either to be purified from some pollution or to pay some vow; but, whatever his business was, it is said, he was detained before the Lord. He must attend and could not help it, but he was sick of the service, snuffed at it, and said, What a weariness is it! Mal 1:13. He would rather have been any where else than before the Lord, and therefore, instead of minding the business he came about, was plotting to do David a mischief and to be revenged on Ahimelech for detaining him. God's sanctuary could never secure such wolves in sheep's clothing. See Gal 2:4.

Doeg, an Edomite--who had embraced the Hebrew religion. detained before the Lord--at the tabernacle, perhaps, in the performance of a vow, or from its being the Sabbath, which rendered it unlawful for him to prosecute his journey. the chiefest of the herdmen that belonged to Saul--Eastern monarchs anciently had large possessions in flocks and herds; and the office of the chief shepherd was an important one.

We have seen the progress of David's troubles; now here we have the progress of Saul's wickedness. He seems to have laid aside the thoughts of all other business and to have devoted himself wholly to the pursuit of David. He heard at length, by the common fame of the country, that David was discovered (that is, that he appeared publicly and enlisted men into his service); and hereupon he called all his servants about him, and sat down under a tree, or grove, in the high place at Gibeah, with his spear in his hand for a sceptre, intimating the force by which he designed to rule, and the present temper of his spirit, or its distemper rather, which was to kill all that stood in his way. In this bloody court of inquisition, I. Saul seeks for information against David and Jonathan, Sa1 22:7, Sa1 22:8. Two things he was willing to suspect and desirous to see proved, that he might wreak his malice upon two of the best and most excellent men he had about him: - 1. That his servant David did lie in wait for him and seek his life, which was utterly false. He really sought David's life, and therefore pretended that David sought his life, though he could not charge him with any overt act that gave the least shadow of suspicion. 2. That his son Jonathan stirred him up to do so, and was confederate with him in compassing and imagining the death of the king. This also was notoriously false. A league of friendship there was between David and Jonathan, but no conspiracy in any evil thing; none of the articles of their covenant carried any mischief to Saul. If Jonathan had agreed, after the death of Saul, to resign to David, in compliance with the revealed will of God, what harm would that do to Saul? Yet thus the best friends to their prince and country have often been odiously represented as enemies to both; even Christ himself was so. Saul took it for granted that Jonathan and David were in a plot against him, his crown and dignity, and was displeased with his servants that they did not give him information of it, supposing that they could not but know it; whereas really there was no such thing. See the nature of a jealous malice, and its pitiful arts to extort discoveries of things that are not. He looked upon all about him as his enemies because they did not say just as he said; and told them, (1.) That they were very unwise, and acted against the interest both of their tribe (for they were Benjamites, and David, if he were advanced, would bring the honour into Judah which was now in Benjamin) and of their families; for David would never be able to give them such rewards as he had for them, of fields and vineyards, and such preferments, to be colonels and captains. (2.) That they were unfaithful: You have conspired against me. What a continual agitation and torment are those in that give way to a spirit of jealousy! If a ruler hearken to lies, all his servants are wicked (Pro 29:12), that is, they seem to be so in his eyes. (3.) That they were very unkind. He thought to work upon their good nature with that word: There is none of you that is so much as sorry for me, or solicitous for me, as some read it. By these reasonings he stirred them up to act vigorously, as the instruments of his malice, that they might take away his suspicions of them. II. Though he could not learn any thing from his servants against David or Jonathan, yet he got information from Doeg against Ahimelech the priest. 1. An indictment is brought against Ahimelech by Doeg, and he himself is evidence against him, Sa1 22:9, Sa1 22:10. Perhaps Doeg, as bad as he was, would not have given this information if Saul had not extorted it, for had he been very forward to it he would have done it sooner: but now he thinks they must be all deemed traitors if none of them be accusers, and therefore tells Saul what kindness Ahimelech had shown to David, which he himself happened to be an eye-witness of. He had enquired of God for him (which the priest used not to do but for public persons and about public affairs) and he had furnished him with bread and a sword. All this was true; but it was not the whole truth. He ought to have told Saul further that David had made Ahimelech believe he was then going upon the king's business; so that what service he did to David, however it proved, was designed in honour to Saul, and this would have cleared Ahimelech, whom Saul had in his power, and would have thrown all the blame upon David, who was out of his reach. 2. Ahimelech is seized, or summoned rather to appear before the king, and upon this indictment he is arraigned. The king sent for him and all the priests who then attended the sanctuary, whom he supposed to be aiding and abetting; and they, not being conscious of any guilt, and therefore not apprehensive of any danger, came all of them to the king (Sa1 22:11), and none of them attempted to make an escape, or to flee to David for shelter, as they would have done now that he had set up his standard if they had been as much in his interests as Saul suspected they were. Saul arraigns Ahimelech himself with the utmost disdain and indignation (Sa1 22:12): Hear now, thou son of Ahitub; not so much as calling him by his name, much less giving him his title of distinction. By this it appears that he had cast off the fear of God, that he showed no respect at all to his priests, but took a pleasure in affronting them and insulting them. Ahimelech holds up his hand at the bar in those words: "Here I am, my lord, ready to hear my charge, knowing I have done no wrong." He does not object to the jurisdiction of Saul's court, nor insist upon an exemption as a priest, no, not though he is a high priest, to which office that of the judge, or chief magistrate, had not long since been annexed; but Saul having now the sovereignty vested in him, in things pertaining to the king, even the high priest sets himself on a level with common Israelites. Let every soul be subject (even clergymen) to the higher powers. 3. His indictment is read to him (Sa1 22:13), that he, as a false traitor, had joined himself with the son of Jesse in a plot to depose and murder the king. "His design" (says Saul) "was to rise up against me, and thou didst assist him with victuals and arms." See what bad constructions the most innocent actions are liable to, how unsafe those are that live under a tyrannical government, and what reason we have to be thankful for the happy constitution and administration of the government we are under. 4. To this indictment he pleads, Not guilty, Sa1 22:14, Sa1 22:15. He owns the fact, but denies that he did it traitorously or maliciously, or with any design against the king. He pleads that he was so far from knowing of any quarrel between Saul and David that he really took David to have been then as much in favour at court as ever he had been. Observe, He does not plead that David had told him an untruth, and with that had imposed upon him, though really it was so, because he would not proclaim the weakness of so good a man, no, not for his own vindication, especially to Saul, who sought all occasions against him; but he insists upon the settled reputation David had as the most faithful of all the servants of Saul, the honour the king had put upon him in marrying his daughter to him, the use the king had often made of him, and the trust he had reposed on him: "He goes at thy bidding, and is honourable in thy house, and therefore any one would think it a meritorious piece of service to the crown to show him respect, so far from apprehending it to be a crime." He pleads that he had been wont to enquire of God for him when he was sent by Saul upon any expedition, and did it now as innocently as ever he had done it. He protests his abhorrence of the thought of being in a plot against the king: "Be it far from me. I mind my own business, and meddle not with state matters." He begs the king's favour: "Let him not impute any crime to us;" and concludes with a declaration of his innocency: Thy servant knew nothing of all this. Could any man plead with more evidences of sincerity? Had he been tried by a jury of honest Israelites, he would certainly have been acquitted, for who can find any fault in him? But, 5. Saul himself gives judgment against him (Sa1 22:16): Thou shalt surely die, Ahimelech, as a rebel, thou and all thy father's house. What could be more unjust? I saw under the sun the place of judgment, that wickedness was there, Ecc 3:16. (1.) It was unjust that Saul should himself, himself alone, give judgment in his own cause, without any appeal to judge or prophet, to his privy council, or to a council of war. (2.) That so fair a plea should be overruled and rejected without any reason given, or any attempt to disprove the allegations of it, but purely with a high hand. (3.) That sentence should be passed so hastily and with so much precipitation, the judge taking no time himself to consider of it, nor allowing the prisoner any time to move in arrest of judgment. (4.) That the sentence should be passed not only on Ahimelech, himself, who was the only person accused by Doeg, but on all his father's house, against whom nothing was alleged: must the children be put to death for the fathers? (5.) That the sentence should be pronounced in passion, not for the support of justice, but for the gratification of his brutish rage. 6. He issues out a warrant (a verbal warrant only) for the immediate execution of this bloody sentence. (1.) He ordered his footmen to be the executioners of this sentence, but they refused, Sa1 22:17. Hereby he intended to put a further disgrace upon the priests; they may not die by the hands of the men of war (as Kg1 2:29) or his usual ministers of justice, but his footmen must triumph over them, and wash their hands in their blood. [1.] Never was the command of a prince more barbarously given: Turn and slay the priests of the Lord. This is spoken with such an air of impiety as can scarcely be paralleled. Had he seemed to forget their sacred office or relation to God, and taken no notice of that, he would thereby have intimated some regret that men of that character should fall under his displeasure; but to call them the priests of the Lord, when he ordered his footmen to cut their throats, looked as if, upon that very account, he hated them. God having rejected him, and ordered another to be anointed in his room, he seems well pleased with this opportunity of being revenged on the priests of the Lord, since God himself was out of his reach. What wickedness will not the evil spirit hurry men to, when he gets the dominion! He alleged, in his order that which was utterly false and unproved to him, that they knew when David fled; whereas they knew nothing of the matter. But malice and murder are commonly supported with lies. [2.] Never was the command of a prince more honourably disobeyed. The footmen had more sense and grace than their master. Though they might expect to be turned out of their places, if not punished and put to death for their refusal, yet, come on them what would, they would not offer to fall upon the priests of the Lord, such a reverence had they for their office, and such a conviction of their innocence. (2.) He ordered Doeg (the accuser) to be the executioner, and he obeyed. One would have thought that the footmen's refusal would awaken Saul's conscience, and that he would not insist upon the doing of a thing so barbarous as that his footmen startled at the thought of it. But his mind was blinded and his heart hardened, and, if they will not do it, the hands of the witness shall be upon the victims, Deu 17:7. The most bloody tyrants have found out instruments of their cruelty as barbarous as themselves. Doeg is no sooner commanded to fall upon the priests than he does it willingly enough, and, meeting with no resistance, slays with his own hand (for aught that appears) on that same day eighty-five priests that were of the age of ministration, between twenty and fifty, for they wore a linen ephod (Sa1 22:18), and perhaps appeared at this time before Saul in their habits, and were slain in them. This (one would think) was enough to satiate the most blood-thirsty; but the horseleech of persecution still cries, "Give, give." Doeg, by Saul's order no doubt, having murdered the priests, went to their city Nob, and put all to the sword there (Sa1 22:19), men, women, and children, and the cattle too. Barbarous cruelty, and such as one cannot think of without horror! Strange that ever it should enter into the heart of man to be so impious, so inhuman! We may see in this, [1.] The desperate wickedness of Saul when the Spirit of the Lord had departed from him. Nothing so vile but those may be hurried to it who have provoked God to give them up to their hearts' lusts. He that was so compassionate as to spare Agag and the cattle of the Amalekites, in disobedience to the command of God, could now, with unrelenting bowels, see the priests of the Lord murdered, and nothing spared of all that belonged to them. For that sin God left him to this. [2.] The accomplishment of the threatenings long since pronounced against the house of Eli; for Ahimelech and his family were descendants from him. Though Saul was unrighteous in doing this, yet God was righteous in permitting it. Now God performed against Eli that at which the ears of those that heard it must needs tingle, as he had told him that he would judge his house for ever Sa1 3:11-13. No word of God shall fall to the ground. [3.] This may be considered as a great judgment upon Israel, and the just punishment of their desiring a king before the time God intended them one. How deplorable was the state of religion at this time in Israel! Though the ark had long been in obscurity, yet it was some comfort to them that they had the altar, and priests to serve at it; but now to see their priests weltering in their own blood, and the heirs of the priesthood too, and the city of the priests made a desolation, so that the altar of God must needs be neglected for want of attendants, and this by the unjust and cruel order of their own king to satisfy his brutish rage - this could not but go to the heart of all pious Israelites, and make them wish a thousand times they had been satisfied with the government of Samuel and his sons. The worst enemies of their nation could not have done them a greater mischief.

he inquired of the Lord for him--Some suppose that this was a malicious fiction of Doeg to curry favor with the king, but Ahimelech seems to acknowledge the fact. The poor simple-minded high priest knew nothing of the existing family feud between Saul and David. The informer, if he knew it, said nothing of the cunning artifice by which David obtained the aid of Ahimelech. The facts looked against him, and the whole priesthood along with him were declared abettors of conspiracy [Sa1 22:16-17].

Here is, 1. The escape of Abiathar, the son of Ahimelech, out of the desolations of the priests' city. Probably when his father went to appear, upon Saul's summons, he was left at home to attend the altar, by which means he escaped the first execution, and, before Doeg and his bloodhounds came to Nob, he had intelligence of the danger, and had time to shift for his own safety. And whither should he go but to David? Sa1 22:20. Let those that suffer for the Son of David commit the keeping of their souls to him, Pe1 4:19. 2. David's resentment of the melancholy tidings he brought. He gave David an account of the bloody work Saul had made among the priests of the Lord (Sa1 22:21), as the disciples of John, when their master was beheaded, went and told Jesus, Mat 14:12. And David greatly lamented the calamity itself, but especially his being accessory to it: I have occasioned the death of all the persons of thy father's house, Sa1 22:22. Note, It is a great trouble to a good man to find himself in any way an occasion of the calamities of the church and ministry. David knew Doeg's character so well that he feared he would do some such mischief as this when he saw him at the sanctuary: I knew he would tell Saul. He calls him Doeg the Edomite, because he retained the heart of an Edomite, though, by embracing the profession of the Jewish religion, he had put on the mask of an Israelite. 3. The protection he granted to Abiathar. He perceived him to be terrified, as he had reason to be, and therefore bade him not to fear, he would be as careful for him as for himself: With me thou shalt be in safeguard, Sa1 22:23. David, having now time to recollect himself, speaks with assurance of his own safety, and promises that Abiathar shall have the full benefit of his protection. It is promised to the Son of David that God will hide him in the shadow of his hand (Isa 49:2), and, with him, all that are his may be sure that they shall be in safeguard, Psa 91:1. David had now not only a prophet, but a priest, a high-priest, with him, to whom he was a blessing and they to him, and both a happy omen of his success. Yet it appears (by Psa 28:6) that Saul had a high priest too, for he had a urim to consult: it is supposed that he preferred Ahitub the father of Zadok, of the family of Eleazar (Ch1 6:8), for even those that hate the power of godliness yet will not be without the form. It must not be forgotten here that David at this time penned Psa 52:1-9, as appears by the title of that psalm, wherein he represents Doeg not only as malicious and spiteful, but as false and deceitful, because though what he said was, for the substance of it, true, yet he put false colours upon it, with a design to do mischief. Yet even then, when the priesthood had become as a withered branch, he looks upon himself as a green olive-tree in the house of God, Psa 52:8. In this great hurry and distraction that David was continually in, yet he found both time and a heart for communion with God, and found comfort in it.

ABIATHAR ESCAPES AND FLEES AFTER DAVID. (Sa1 22:20-23) one of the sons of Ahimelech . . . escaped--This was Abiathar, who repaired to David in the forest of Hareth, rescuing, with his own life, the high priest's vestments (Sa1 23:6, Sa1 23:9). On hearing his sad tale, David declared that he had dreaded such a fatal result from the malice and intriguing ambition of Doeg; and, accusing himself as having been the occasion of all the disaster to Abiathar's family, David invited him to remain, because, firmly trusting himself in the accomplishment of the divine promise, David could guarantee protection to him. Next: 1 Samuel Chapter 23

The day of recompence has now come, in which Saul must account for the blood of the Amalekites which he had sinfully spared, and that of the priests which he had more sinfully spilt; that of David too, which he would have spilt, must come into the account. Now his day has come to fall, as David foresaw, when he should descend into battle and perish, Sa1 26:10. Come and see the righteous judgments of God. I. He sees his soldiers fall about him, Sa1 31:1. Whether the Philistines were more numerous, better posted, and better led on, or what other advantages they had, we are not told; but it seems they were more vigorous, for they made the onset; they fought against Israel, and the Israelites fled and fell. The best of the troops were put into disorder, and multitudes slain, probably those whom Saul had employed in pursuing David. Thus those who had followed him and served him in his sin went before him in his fall and shared with him in his plagues. II. He sees his sons fall before him. The victorious Philistines pressed most forcibly upon the king of Israel and those about him. His three sons were next him, it is probable, and they were all three slain before his face, to his great grief (for they were the hopes of his family) and to his great terror, for they were now the guard of his person, and he could conclude no other than that his own turn would come next. His sons are named (Sa1 31:2), and it grieves us to find Jonathan among them: that wise, valiant, good man, who was as much David's friend as Saul was his enemy, yet falls with the rest. Duty to his father would not permit him to stay at home, or to retire when the armies engaged; and Providence so orders it that he falls in the common fate of his family, though he never involved himself in the guilt of it; so that the observation of Eliphaz does not hold (Job 4:7), Who ever perished being innocent? For here was one. What shall we say to it? 1. God would hereby complete the vexation of Saul in his dying moments, and the judgment that was to be executed upon his house. If the family must fall, Jonathan, that is one of it, must fall with it. 2. He would hereby make David's way to the crown the more clear and open. For, though Jonathan himself would have cheerfully resigned all his title and interest to him (we have no reason to suspect any other), yet it is very probable that many of the people would have made use of his name for the support of the house of Saul, or at least would have come in but slowly to David. If Ishbosheth (who was now left at home as one unfit for action, and so escaped) had so many friends, what would Jonathan have had, who had been the darling of the people and had never forfeited their favour? Those that were so anxious to have a king like the nations would be zealous for the right line, especially if that threw the crown upon such a head as Jonathan's. This would have embarrassed David; and, if Jonathan could have prevailed to bring in all his interest to David, then it would have been said that Jonathan had made him king, whereas God was to have all the glory. This is the Lord's doing. So that though the death of Jonathan would be a great affliction to David, yet, by making him mindful of his own frailty, as well as by facilitating his accession to the throne, it would be an advantage to him. 3. God would hereby show us that the difference between good and bad is to be made in the other world, not in this. All things come alike to all. We cannot judge of the spiritual or eternal state of any by the manner of their death; for in that there is one event to the righteous and to the wicked. III. He himself is sorely wounded by the Philistines and then slain by his own hand. The archers hit him (Sa1 31:3), so that he could neither fight nor fly, and therefore must inevitably fall into their hands. Thus, to make him the more miserable, destruction comes gradually upon him, and he dies so as to feel himself die. To such an extremity was he now reduced that, 1. He was desirous to die by the hand of his own servant rather than by the hand of the Philistines, lest they should abuse him as they had abused Samson. Miserable man! He finds himself dying, and all his care is to keep his body out of the hands of the Philistines, instead of being solicitous to resign his soul into the hands of God who gave it, Ecc 12:7. As he lived, so he died, proud and jealous, and a terror to himself and all about him. Those who rightly understand the matter think it of small account, in comparison, how it is with them in death, so it may but be well with them after death. Those are in a deplorable condition indeed who, being bitter in soul, long for death, but it cometh not (Job 3:20, Job 3:21), especially those who, despairing of the mercy of god, like Judas, leap into a hell before them, to escape a hell within them. 2. When he could not obtain that favour he became his own executioner, thinking hereby to avoid shame, but running upon a heinous sin, and with it entailing upon his own name a mark of perpetual infamy, as felo de se - a self-murderer. Jonathan, who received his death-wound from the hand of the Philistines and bravely yielded to the fate of war, died on the bed of honour; but Saul died as a fool dieth, as a coward dieth - a proud fool, a sneaking coward; he died as a man that had neither the fear of God nor hope in God, neither the reason of a man nor the religion of an Israelite, much less the dignity of a prince or the resolution of a soldier. Let us all pray, Lord, lead us not into temptation, this temptation. His armour-bearer would not run him through, and he did well to refuse it; for no man's servant ought to be a slave to his master's lusts or passions of any kind. The reason given is that he was sorely afraid, not of death, for he himself ran wilfully upon that immediately; but, having a profound reverence for the king his master, he could not conquer that so far as to do him any hurt; or perhaps he feared lest his trembling hand should give him but half a blow, and so put him to the greater misery. IV. His armour-bearer who refused to kill him refused not to die with him, but fell likewise upon his sword, Sa1 31:5. This was an aggravating circumstance of the death of Saul, that, by the example of his wickedness in murdering himself, he drew in his servant to be guilty of the same wickedness, and perished not alone in his iniquity. The Jews say that Saul's armour-bearer was Doeg, whom he preferred to that dignity for killing the priests, and, if so, justly does his violent dealing return on his own head. David had foretold concerning him that God would destroy him for ever, Psa 52:5. V. The country was put into such confusion by the rout of Saul's army that the inhabitants of the neighbouring cities (on that side Jordan, as it might be read) quitted them, and the Philistines, for a time, had possession of them, till things were settled in Israel (Sa1 31:7), to such a sad pass had Saul by his wickedness brought his country, which might have remained in the hands of the uncircumcised if David had not been raised up to repair the breaches of it. See what a king he proved for whom they rejected God and Samuel. They had still done wickedly (it is to be feared) as well as he, and therefore were consumed both they and their king, as the prophet had foretold concerning them, Sa1 12:25. And to this reference is had long after. Hos 13:10, Hos 13:11, "Where are thy saviours in all thy cities, of whom thou saidst, Give me a king and princes? I gave thee a king in my anger, and took him away in my wrath; that is, he was a plague to thee living and dying; thou couldst expect no other."

the battle went sore against Saul, &c.--He seems to have bravely maintained his ground for some time longer; but exhausted with fatigue and loss of blood, and dreading that if he fell alive into the enemy's hands, they would insolently maltreat him (Jos 8:29; Jos 10:24; Jdg 8:21), he requested his armor bearer to despatch him. However, that officer refused to do so. Saul then falling on the point of his sword killed himself; and the armor bearer, who, according to Jewish writers, was Doeg, following the example of his master, put an end to his life also. They died by one and the same sword--the very weapon with which they had massacred the Lord's servants at Nob.

Here is, I. David settling again in Ziklag, his own city, after he had rescued his family and friends out of the hands of the Amalekites (Sa2 1:1): He abode in Ziklag. Thence he was now sending presents to his friends (Sa1 30:26), and there he was ready to receive those that came into his interests; not men in distress and debt, as his first followers were, but persons of quality in their country, mighty men, men of war, and captains of thousands (as we find, Ch1 12:1, Ch1 12:8, Ch1 12:20); such came day by day to him, God stirring up their hearts to do so, till he had a great host, like the host of God, as it is said, Ch1 12:22. The secret springs of revolutions are unaccountable, and must be resolved into that Providence which turns all hearts as the rivers of water. II. Intelligence brought him thither of the death of Saul. It was strange that he did not leave some spies about the camp, to bring him early notice of the issue of the engagement, a sign that he desired not Saul's woeful day, nor was impatient to come to the throne, but willing to wait till those tidings were brought to him which many a one would have sent more than half-way to meet. He that believes does not make haste, takes good news when it comes and is not uneasy while it is in the coming. 1. The messenger presents himself to David as an express, in the posture of a mourner for the deceased prince and a subject to the succeeding one. He came with his clothes rent, and made obeisance to David (Sa2 1:2), pleasing himself with the fancy that he had the honour to be the first that did him homage as his sovereign, but it proved he was the first that received from him sentence of death as his judge. He told David he came from the camp of Israel, and intimated the bad posture it was in when he said he had escaped out of it, having much ado to get away with his life, Sa2 1:3. 2. He gives him a general account of the issue of the battle. David was very desirous to know how the matter went, as one that had more reason than any to be concerned for the public; and he told him very distinctly that the army of Israel was routed, many slain, and, among the rest, Saul and Jonathan, Sa2 1:4. He named only Saul and Jonathan, because he knew David would be most solicitous to know their fate; for Saul was the man whom he most feared and Jonathan the man whom he most loved. 3. He gives him a more particular account of the death of Saul. It is probable that David had heard, by the report of others, what the issue of the war was, for multitudes resorted to him, it should seem, in consequence; but he was desirous to know the certainty of the report concerning Saul and Jonathan, either because he was not forward to believe it or because he would not proceed upon it to make his own claims till he was fully assured of it. He therefore asks, How knowest thou that Saul and Jonathan are dead? in answer to which the young man tells him a very ready story, putting it past doubt that Saul was dead, for he himself had been not only an eye-witness of his death, but an instrument of it, and therefore David might rely upon his testimony. He says nothing, in his narrative, of the death of Jonathan, knowing how ungrateful that would be to David, but accounts only for Saul, thinking (as David understood it well enough, Sa2 4:10) that he should be welcome for that, and rewarded as one that brought good tidings. The account he gives of this matter is, (1.) Very particular. That he happened to go to the place where Saul was (Sa2 1:6) as a passenger, not as a soldier, and therefore an indifferent person, that he found Saul endeavouring to run himself through with his own spear, none of his attendants being willing to do it for him; and, it seems, he could not do it dexterously for himself: his hand and heart failed him. The miserable man had not courage enough either to live or die; he therefore called this stranger to him (Sa2 1:7), enquired what countryman he was, for, provided he was not a Philistine, he would gladly receive from his hand the coup de grace (as the French call it concerning those that are broken on the wheel) - the merciful stroke, that might dispatch him out of his pain. Understanding that he was an Amalekite (neither one of his subjects nor one of his enemies), he begs this favour from him (Sa2 1:9): Stand upon me, and slay me. He is now sick of his dignity and willing to be trampled upon, sick of his life and willing to be slain. Who then would be inordinately fond of life or honour? The case may he such, even with those that have no hope in their death, that yet they may desire to die, and death flee from them, Rev 9:6. Anguish has come upon me; so we read it, as a complaint of the pain and terror his spirit was seized with. If his conscience now brought to mind the javelin he had cast at David, his pride, malice, and perfidiousness, and especially the murder of the priests, no marvel that anguish came upon him: moles (they say) open their eyes when they are dying. Sense of unpardoned guilt will make death indeed the king of terrors. Those that have baffled their convictions will perhaps, in their dying moments, be overpowered by them. The margin reads it as a complaint of the inconvenience of his clothes; that his coat of mail which he had for defence, or his embroidered coat which he had for ornament, hindered him, that he could not get the spear far enough into his body, or so straitened him, now that his body swelled with anguish, that he could not expire. Let no man's clothes be his pride, for it may so happen that they may be his burden and snare. "Hereupon," saith our young man, "I stood upon him, and slew him" (Sa2 1:10) at which word, perhaps, he observed David look upon him with some show of displeasure, and therefore he excuses himself in the next words: "For I was sure he could not live; his life was whole in him indeed, but he would certainly have fallen into the hands of the Philistines or given himself another thrust." (2.) It is doubtful whether this story be true. If it be, the righteousness of God is to be observed, that Saul, who spared the Amalekites in contempt of the divine command, received his death's wound from an Amalekite. But most interpreters think that it was false, and that, though he might happen to be present, yet he was not assisting in the death of Saul, but told David so in expectation that he would reward him for it, as having done him a piece of good service. Those who would rejoice at the fall of an enemy are apt to measure others by themselves, and to think that they will do so too. But a man after God's own heart is not to be judged of by common men. I am not clear whether this young man's story was true or no: it may consist with the narrative in the chapter before, and be an addition to it, as Peter's account of the death of Judas (Act 1:18) is to the narrative, Mat 27:5. What is there called a sword may here be called a spear, or when he fell upon his sword he leaned on his spear. (3.) However he produced that which was proof sufficient of the death of Saul, the crown that was upon his head and the bracelet that was on his arm. It should seem Saul was so foolishly fond of these as to wear them in the field of battle, which made him a fair mark for the archers, by distinguishing him from those about him; but as pride (we say) feels no cold, so it fears no danger, from that which gratifies it. These fell into the hands of this Amalekite. Saul spared the best of their spoil, and now the best of his came to one of that devoted nation. He brought them to David, as the rightful owner of them now that Saul was dead, not doubting but by his officiousness herein to recommend himself to the best preferments in his court or camp. The tradition of the Jews is that this Amalekite was the son of Doeg (for the Amalekites were descendants from Edom), and that Doeg, who they suppose was Saul's armour-bearer, before he slew himself gave Saul's crown and bracelet (the ensigns of his royalty) to his son, and bade him carry them to David, to curry favour with him. But this is a groundless conceit. Doeg's son, it is likely, was so well known to Saul that he needed not ask him as he did this Amalekite (Sa2 1:8), Who art thou? David had been long waiting for the crown, and now it was brought to him by an Amalekite. See how God can serve his own purposes of kindness to his people, even by designing (ill-designing) men, who aim at nothing but to set up themselves.

This account of Saul's death is the same with that which we had, Sa1 31:1, etc. We need not repeat the exposition of it. Only let us observe, 1. Princes sin and the people suffer for it. It was a bad time with Israel when they fled before the Philistines and fell down slain (Ch1 10:1), when they quitted their cities, and the Philistines came and dwelt in them, Ch1 10:7. We do not find that they were at this time guilty of idolatry, as they had been before, in the days of the judges, and were afterwards, in the days of the kings. Samuel had reformed them, and they were reformed: and yet they are thus given to the spoil and to the robbers. No doubt there was enough in them to deserve this judgment; but that which divine Justice had chiefly an eye to was the sin of Saul. Note, Princes and great men should in a special manner take heed of provoking God's wrath; for, if they kindle that fire, they know not how many may be consumed by it for their sakes. 2. Parents sin and the children suffer for it. When the measure of Saul's iniquity was full, and his day came to fall (which David foresaw, Sa1 26:10), he not only descended into battle and perished himself, but his sons (all but Ishbosheth) perished with him, and Jonathan among the rest, that gracious, generous man; for all things come alike to all. Thus was the iniquity of the fathers visited upon the children, and they fell as parts of the condemned father. Note, Those that love their seed must leave their sins, lest they perish not alone in their iniquity, but bring ruin on their families with themselves, or entail a curse upon them when they are gone. 3. Sinners sin and at length suffer for it themselves, though they be long reprieved; for, although sentence be not executed speedily, it will be executed. It was so upon Saul; and the manner of his fall was such as, in various particulars, answered to his sin. (1.) He had thrown a javelin more than once at David, and missed him; but the archers hit him, and he was wounded of the archers. (2.) He had commanded Doeg to slay the priests of the Lord; and now, in despair, he commands his armour-bearer to draw his sword and thrust him through. (3.) He had disobeyed the command of God in not destroying the Amalekites, and his armour-bearer disobeys him in not destroying him. (4.) He that was the murderer of the priests is justly left to himself to be his own murderer; and his family is cut off who cut off the city of the priests. See, and say, The Lord is righteous.

Job was not only so rich and great, but withal so wise and good, and had such an interest both in heaven and earth, that one would think the mountain of his prosperity stood so strong that it could not be moved; but here we have a thick cloud gathering over his head, pregnant with a horrible tempest. We must never think ourselves secure from storms while we are in this lower region. Before we are told how his troubles surprised and seized him here in this visible world, we are here told how they were concerted in the world of spirits, that the devil, having a great enmity to Job for his eminent piety, begged and obtained leave to torment him. It does not at all derogate from the credibility of Job's story in general to allow that this discourse between God and Satan, in these verses, is parabolical, like that of Micaiah (Kg1 22:19, etc.), and an allegory designed to represent the malice of the devil against good men and the divine check and restraint which that malice is under; only thus much further is intimated, that the affairs of this earth are very much the subject of the counsels of the unseen world. That world is dark to us, but we lie very open to it. Now here we have, I. Satan among the sons of God (Job 1:6), an adversary (so Satan signifies) to God, to men, to all good: he thrust himself into an assembly of the sons of God that came to present themselves before the Lord. This means either, 1. A meeting of the saints on earth. Professors of religion, in the patriarchal age, were called sons of God (Gen 6:2); they had then religious assemblies and stated times for them. The King came in to see his guests; the eye of God was on all present. But there was a serpent in paradise, a Satan among the sons of God; when they come together he is among them, to distract and disturb them, stands at their right hand to resist them. The Lord rebuke thee, Satan! Or, 2. A meeting of the angels in heaven. They are the sons of God, Job 38:7. They came to give an account of their negotiations on earth and to receive new instructions. Satan was one of them originally; but how hast thou fallen, O Lucifer! He shall no more stand in that congregation, yet he is here represented, as coming among them, either summoned to appear as a criminal or connived at, for the present, though an intruder. II. His examination, how he came thither (Job 1:7): The Lord said unto Satan, Whence comest thou? He knew very well whence he came, and with what design he came thither, that as the good angels came to do good he came for a permission to do hurt; but he would, by calling him to an account, show him that he was under check and control. Whence comest thou? He asks this, 1. As wondering what brought him thither. Is Saul among the prophets? Satan among the sons of God? Yes, for he transforms himself into an angel of light (Co2 11:13, Co2 11:14), and would seem one of them. Note, It is possible that a man may be a child of the devil and yet be found in the assemblies of the sons of God in this world, and there may pass undiscovered by men, and yet be challenged by the all-seeing God. Friend, how camest thou in hither? Or, 2. As enquiring what he had been doing before he came thither. The same question was perhaps put to the rest of those that presented themselves before the Lord, "Whence came you?" We are accountable to God for all our haunts and all the ways we traverse. III. The account he gives of himself and of the tour he had made. I come (says he) from going to and fro on the earth. 1. He could not pretend he had been doing any good, could give no such account of himself as the sons of God could, who presented themselves before the Lord, who came from executing his orders, serving the interest of his kingdom, and ministering to the heirs of salvation. 2. He would not own he had been doing any hurt, that he had been drawing men from the allegiance to God, deceiving and destroying souls; no. I have done no wickedness, Pro 30:20. Thy servant went nowhere. In saying that he had walked to and fro through the earth, he intimates that he had kept himself within the bounds allotted him, and had not transgressed his bounds; for the dragon is cast out into the earth (Rev 12:9) and not yet confined to his place of torment. While we are on this earth we are within his reach, and with so much subtlety, swiftness, and industry, does he penetrate into all the corners of it, that we cannot be in any place secure from his temptations. 3. He yet seems to give some representation of his own character. (1.) Perhaps it is spoken proudly, and with an air of haughtiness, as if he were indeed the prince of this world, as if the kingdoms of the world and the glory of them were his (Luk 4:6), and he had now been walking in circuit through his own territories. (2.) Perhaps it is spoken fretfully, and with discontent. He had been walking to and fro, and could find no rest, but was as much a fugitive and a vagabond as Cain in the land of Nod. (3.) Perhaps it is spoken carefully: "I have been hard at work, going to and fro," or (as some read it) "searching about in the earth," really in quest of an opportunity to do mischief. He walks abut seeking whom he may devour. It concerns us therefore to be sober and vigilant. IV. The question God puts to him concerning Job (Job 1:8): Hast thou considered my servant Job? As when we meet with one that has been in a distant place, where we have a friend we dearly love, we are ready to ask, "You have been in such a place; pray did you see my friend there?" Observe, 1. How honourably God speaks of Job: He is my servant. Good men are God's servants, and he is pleased to reckon himself honoured in their services, and they are to him for a name and a praise (Jer 13:11) and a crown of glory, Isa 62:3. "Yonder is my servant Job; there is none like him, none I value like him, of all the princes and potentates of the earth; one such saint as he is worth them all: none like him for uprightness and serious piety; many do well, but he excelleth them all; there is not to be found such great faith, no, not in Israel." Thus Christ, long after, commended the centurion and the woman of Canaan, who were both of them, like Job, strangers to that commonwealth. The saints glory in God - Who is like thee among the gods? and he is pleased to glory in them - Who is like Israel among the people? So here, none like Job, none in earth, that state of imperfection. Those in heaven do indeed far outshine him; those who are least in that kingdom are greater than he; but on earth there is not his like. There is none like him in that land; so some good men are the glory of their country. 2. How closely he gives to Satan this good character of Job: Hast thou set thy heart to my servant Job? designing hereby, (1.) To aggravate the apostasy and misery of that wicked spirit: "How unlike him are thou!" Note, The holiness and happiness of the saints are the shame and torment of the devil and the devil's children. (2.) To answer the devil's seeming boast of the interest he had in this earth. "I have been walking to and fro in it," says he, "and it is all my own; all flesh have corrupted their way; they all sit still, and are at rest in their sins," Zac 1:10, Zac 1:11. "Nay, hold," saith God, "Job is my faithful servant." Satan may boast, but he shall not triumph. (3.) To anticipate his accusations, as if he had said, "Satan, I know thy errand; thou hast come to inform against Job; but hast thou considered him? Does not his unquestionable character give thee the lie?" Note, God knows all the malice of the devil and his instruments against his servants; and we have an advocate ready to appear for us, even before we are accused. V. The devil's base insinuation against Job, in answer to God's encomium of him. He could not deny but that Job feared God, but suggested that he was a mercenary in his religion, and therefore a hypocrite (Job 1:9): Doth Job fear God for nought? Observe, 1. How impatient the devil was of hearing Job praised, though it was God himself that praised him. Those are like the devil who cannot endure that any body should be praised but themselves, but grudge the just share of reputation others have, as Saul (Sa1 18:5, etc.) and the Pharisees, Mat 21:15. 2. How much at a loss he was for something to object against him; he could not accuse him of any thing that was bad, and therefore charged him with by-ends in doing good. Had the one half of that been true which his angry friends, in the heat of dispute, charged him with (Job 15:4, Job 22:5), Satan would no doubt have brought against him now; but no such thing could be alleged, and therefore, 3. See how slyly he censured him as a hypocrite, not asserting that he was so, but only asking, "Is he not so?" This is the common way of slanderers, whisperers, backbiters, to suggest that by way of query which yet they have no reason to think is true. Note, It is not strange if those that are approved and accepted of God be unjustly censured by the devil and his instruments; if they are otherwise unexceptionable, it is easy to charge them with hypocrisy, as Satan charged Job, and they have no way to clear themselves, but patiently to wait for the judgment of God. As there is nothing we should dread more than being hypocrites, so there is nothing we need dread less that being called and counted so without cause. 4. How unjustly he accused him as mercenary, to prove him a hypocrite. It was a great truth that Job did not fear God for nought; he got much by it, for godliness is great gain: but it was a falsehood that he would not have feared God if he had not got this by it, as the event proved. Job's friends charged him with hypocrisy because he was greatly afflicted, Satan because he greatly prospered. It is no hard matter for those to calumniate that seek an occasion. It is not mercenary to look at the eternal recompence in our obedience; but to aim at temporal advantages in our religion, and to make it subservient to them, is spiritual idolatry, worshipping the creature more than the Creator, and is likely to end in a fatal apostasy. Men cannot long serve God and mammon. VI. The complaint Satan made of Job's prosperity, Job 1:10. Observe, 1. What God had done for Job. He had protected him, made a hedge about him, for the defence of his person, his family, and all his possessions. Note, God's peculiar people are taken under his special protection, they and all that belong to them; divine grace makes a hedge about their spiritual life, and divine providence about their natural life, so they are safe and easy. He had prospered him, not in idleness or injustice (the devil could not accuse him of them), but in the way of honest diligence: Thou hast blessed the work of his hands. Without that blessing, be the hands ever so strong, ever so skilful, the work will not prosper; but, with that, his substance has wonderfully increased in the land. The blessing of the Lord makes rich: Satan himself owns it. 2. What notice the devil took of it, and how he improved it against him. The devil speaks of it with vexation. "I see thou hast made a hedge about him, round about;" as if he had walked it round, to see if he could spy a single gap in it, for him to enter in at, to do him a mischief; but he was disappointed: it was a complete hedge. The wicked one saw it and was grieved, and argued against Job that the only reason why he served God was because God prospered him. "No thanks to him to be true to the government that prefers him, and to serve a Master that pays him so well." VII. The proof Satan undertakes to give of the hypocrisy and mercenariness of Job's religion, if he might but have leave to strip him of his wealth. "Let it be put to this issue," says he (Job 1:11); "make him poor, frown upon him, turn thy hand against him, and then see where his religion will be; touch what he has and it will appear what he is. If he curse thee not to thy face, let me never be believed, but posted for a liar and false accuser. Let me perish if he curse thee not;" so some supply the imprecation, which the devil himself modestly concealed, but the profane swearers of our age impudently and daringly speak out. Observe, 1. How slightly he speaks of the affliction he desired that Job might be tried with: "Do but touch all that he has, do but begin with him, do but threaten to make him poor; a little cross will change his tone." 2. How spitefully he speaks of the impression it would make upon Job: "He will not only let fall his devotion, but turn it into an open defiance - not only think hardly of thee, but even curse thee to thy face." The word translated curse is barac, the same that ordinarily, and originally, signifies to bless; but cursing God is so impious a thing that the holy language would not admit the name: but that where the sense requires it it must be so understood is plain form Kg1 21:10-13, where the word is used concerning the crime charged on Naboth, that he did blaspheme God and the king. Now, (1.) It is likely that Satan did think that Job, if impoverished, would renounce his religion and so disprove his profession, and if so (as a learned gentleman has observed in his Mount of Spirits) Satan would have made out his own universal empire among the children of men. God declared Job the best man then living: now, if Satan can prove him a hypocrite, it will follow that God had not one faithful servant among men and that there was no such thing as true and sincere piety in the world, but religion was all a sham, and Satan was king de facto - in fact, over all mankind. But it appeared that the Lord knows those that are his and is not deceived in any. (2.) However, if Job should retain his religion, Satan would have the satisfaction to see him sorely afflicted. He hates good men, and delights in their griefs, as God has pleasure in their prosperity. VIII. The permission God gave to Satan to afflict Job for the trial of his sincerity. Satan desired God to do it: Put forth thy hand now. God allowed him to do it (Job 1:12): "All that he has is in thy hand; make the trial as sharp as thou canst; do thy worst at him." Now, 1. It is a matter of wonder that God should give Satan such a permission as this, should deliver the soul of his turtle-dove into the hand of the adversary, such a lamb to such a lion; but he did it for his own glory, the honour of Job, the explanation of Providence, and the encouragement of his afflicted people in all ages, to make a case which, being adjudged, might be a useful precedent. He suffered Job to be tried, as he suffered Peter to be sifted, but took care that his faith should not fail (Luk 22:32) and then the trial of it was found unto praise, and honour, and glory, Pe1 1:7. But, 2. It is a matter of comfort that God has the devil in a chain, in a great chain, Rev 20:1. He could not afflict Job without leave from God first asked and obtained, and then no further than he had leave: "Only upon himself put not forth thy hand; meddle not with his body, but only with his estate." It is a limited power that the devil has; he has no power to debauch men but what they give him themselves, nor power to afflict men but what is given him from above. IX. Satan's departure from this meeting of the sons of God. Before they broke up, Satan went forth (as Cain, Gen 4:16) from the presence of the Lord; no longer detained before him (as Doeg was, Sa1 21:7) than till he had accomplished his malicious purpose. He went forth, 1. Glad that he had gained his point, proud of the permission he had to do mischief to a good man; and, 2. Resolved to lose no time, but speedily to put his project in execution. He went forth now, not to go to and fro, rambling through the earth, but with a direct course, to fall upon poor Job, who is carefully going on in the way of his duty, and knows nothing of the matter. What passes between good and bad spirits concerning us we are not aware of.

The title is a brief account of the story which the psalm refers to. David now, at length, saw it necessary to quit the court, and shift for his own safety, for fear of Saul, who had once and again attempted to murder him. Being unprovided wit harms and victuals, he, by a wile, got Ahimelech the priest to furnish him with both. Doeg an Edomite happened to be there, and he went and informed Saul against Ahimelech, representing him as confederate with a traitor, upon which accusation Saul grounded a very bloody warrant, to kill all the priests; and Doeg, the prosecutor, was the executioner, Sa1 22:9, etc. In these verses, I. David argues the case fairly with this proud and mighty man, Psa 52:1. Doeg, it is probably, was mighty in respect of bodily strength; but, if he was, he gained no reputation to it by his easy victory over the unarmed priests of the Lord; it is no honour for those that wear a sword to hector those that wear an ephod. However, he was, by his office, a mighty man, for he was set over the servants of Saul, chamberlain of the household. This was he that boasted himself, not only in the power he had to do mischief, but in the mischief he did. Note, It is bad to do ill, but it is worse to boast of it and glory in it when we have done, not only not to be ashamed of a wicked action, but to justify it, not only to justify it, but to magnify it and value ourselves upon it. Those that glory in their sin glory in their shame, and then it becomes yet more shameful; might men are often mischievous men, and boast of their heart's desire, Psa 10:3. It is uncertain how the following words come in: The goodness of God endures continually. Some make it the wicked man's answer to this question. The patience and forbearance of God (those great proofs of his goodness) are abused by sinners to the hardening of their hearts in their wicked ways; because sentence against their evil works is not executed speedily, nay, because God is continually doing them good, therefore they boast in mischief; as if their prosperity in their wickedness were an evidence that there is no harm in it. But it is rather to be taken as an argument against him, to show, 1. The sinfulness of his sin: "God is continually doing good, and those that therein are like him have reason to glory in their being so; but thou art continually doing mischief, and therein art utterly unlike him, and contrary to him, and yet gloriest in being so." 2. The folly of it: "Thou thinkest, with the mischief which thou boastest of (so artfully contrived and so successfully carried on), to run down and ruin the people of God; but thou wilt find thyself mistaken: the goodness of God endures continually for their preservation, and then they need not fear what man can do unto them." The enemies in vain boast in their mischief while we have God's mercy to boast in. II. He draws up a high charge against him in the court of heaven, as he had drawn up a high charge against Ahimelech in Saul's court, Psa 52:2-4. He accuses him of the wickedness of his tongue (that unruly evil, full of deadly poison) and the wickedness of his heart, which that was an evidence of. Four things he charges him with: - 1. Malice. His tongue does mischief, not only pricking like a needle, but cutting like a sharp razor. Scornful bantering words would not content him; he loved devouring words, words that would ruin the priests of the Lord, whom he hated. 2. Falsehood. It was a deceitful tongue that he did this mischief with (Psa 52:4); he loved lying (Psa 52:3), and this sharp razor did work deceitfully (Psa 52:2), that is, before he had this occasion given him to discover his malice against the priests, he had acted very plausibly towards them; though he was an Edomite, he attended the altars, and brought his offerings, and paid his respects to the priests, as decently as any Israelite; therein he put a force upon himself (for he was detained before the Lord), but thus he gained an opportunity of doing them so much the greater mischief. Or it may refer to the information itself which he gave in against Ahimelech; for the matter of fact was, in substance, true, yet it was misrepresented, and false colours were put upon it, and therefore he might well be said to love lying, and to have a deceitful tongue. He told the truth, but not all the truth, as a witness ought to do; had he told that David made Ahimelech believe he was then going upon Saul's errand, the kindness he showed him would have appeared to be not only not traitorous against Saul, but respectful to him. It will not save us from the guilt of lying to be able to say, "There was some truth in what we said," if we pervert it, and make it to appear otherwise than it was. 3. Subtlety in sin: "Thy tongue devises mischiefs; that is, it speaks the mischief which thy heart devises." The more there is of craft and contrivance in any wickedness the more there is of the devil in it. 4. Affection to sin: "Thou lovest evil more than good; that is, thou lovest evil, and hast no love at all to that which is good; thou takest delight in lying, and makest no conscience of doing right. Thou wouldst rather please Saul by telling a lie than please God by speaking truth." Those are of Doeg's spirit who, instead of being pleased (as we ought all to be) with an opportunity of doing a man a kindness in his body, estate, or good name, are glad when they have a fair occasion to do a man a mischief, and readily close with an opportunity of that kind; that is loving evil more than good. It is bad to speak devouring words, but it is worse to love them either in others or in ourselves. III. He reads his doom and denounces the judgments of God against him for his wickedness (Psa 52:5): "Thou hast destroyed the priests of the Lord and cut them off, and therefore God shall likewise destroy thee for ever." Sons of perdition actively shall be sons of perdition passively, as Judas and the man of sin. Destroyers shall be destroyed; those especially that hate, and persecute, and destroy the priests of the Lord, his ministers and people, who are made to our God priests, a royal priesthood, shall be taken away with a swift and everlasting destruction. Doeg is here condemned, 1. To be driven out of the church: He shall pluck thee out of the tabernacle, not thy dwelling-place, but God's (so it is most probably understood); "thou shalt be cut off from the favour of God, and his presence, and all communion with him, and shalt have no benefit either by oracle or offering." Justly was he deprived of all the privileges of God's house who had been so mischievous to his servants; he had come sometimes to God's tabernacle, and attended in his courts, but he was detained there; he was weary of his service, and sought an opportunity to defame his family; it was very fit therefore that he should be taken away, and plucked out thence; we should forbid any one our house that should serve us so. Note, We forfeit the benefit of ordinances if we make an ill use of them. 2. To be driven out of the world; "He shall root thee out of the land of the living, in which thou thoughtest thyself so deeply rooted." When good men die they are transplanted from the land of the living on earth, the nursery of the plants of righteousness, to that in heaven, the garden of the Lord, where they shall take root for ever; but, when wicked men die, they are rooted out of the land of the living, to perish for ever, as fuel to the fire of divine wrath. This will be the portion of those that contend with God.

David was at this time in great distress; the mischief Doeg had done him was but the beginning of his sorrows; and yet here we have him triumphing, and that is more than rejoicing, in tribulation. Blessed Paul, in the midst of his troubles, is in the midst of his triumphs, Co2 2:14. David here triumphs, I. In the fall of Doeg. Yet, lest this should look like personal revenge, he does not speak of it as how own act, but the language of other righteous persons. They shall observe God's judgments on Doeg, and speak of them, 1. To the glory of God: They shall see and fear (Psa 52:6); that is, they shall reverence the justice of God, and stand in awe of him, as a God of almighty power, before whom the proudest sinner cannot stand and before whom therefore we ought every one of us to humble ourselves. Note, God's judgments on the wicked should strike an awe upon the righteous and make them afraid of offending God and incurring his displeasure, Psa 119:120; Rev 15:3, Rev 15:4. 2. To the shame of Doeg. They shall laugh at him, not with a ludicrous, but a rational serious laughter, as he that sits in heaven shall laugh at him, Psa 2:4. He shall appear ridiculous, and worthy to be laughed at. We are told how they shall triumph in God's just judgments on him (Psa 52:7): Lo, this is the man that made not God his strength. The fall and ruin of a wealthy mighty man cannot but be generally taken notice of, and every one is apt to make his remarks upon it; now this is the remark which the righteous should make upon Doeg's fall, that no better could come of it, since he took the wrong method of establishing himself in his wealth and power. If a newly-erected fabric tumbles down, every one immediately enquires where was the fault in the building of it. Now that which ruined Doeg's prosperity was, (1.) That he did not build it upon a rock: He made not God his strength, that is, he did not think that the continuance of his prosperity depended upon the favour of God, and therefore took no care to make sure that favour nor to keep himself in God's love, made no conscience of his duty to him nor sought him in the least. Those wretchedly deceive themselves that think to support themselves in their power and wealth without God and religion. (2.) That he did build it upon the sand. He thought his wealth would support itself: He trusted in the abundance of his riches, which, he imagined, were laid up for many years; nay, he thought his wickedness would help to support it. He was resolved to stick at nothing for the securing and advancing of his honour and power. Right or wrong, he would get what he could and keep what he had, and be the ruin of any one that stood in his way; and this, he thought, would strengthen him. Those may have any thing that will make conscience of nothing. But now see what it comes to; see what untempered mortar he built his house with, now that it has fallen and he is himself buried in the ruins of it. II. In his own stability, Psa 52:8, Psa 52:9. "This mighty man is plucked up by the roots; but I am like a green olive-tree, planted and rooted, fixed and flourishing; he is turned out of God's dwelling-place, but I am established in it, not detained, as Doeg, by any thing but the abundant satisfaction I meet with there." Note, Those that by faith and love dwell in the house of God shall be like green olive-trees there; the wicked are said to flourish like a green bay-tree (Psa 37:35), which bears no useful fruit, though it has abundance of large leaves; but the righteous flourish like a green olive-tree, which is fat as well as flourishing (Psa 92:14) and with its fatness honours God and man (Jdg 9:9), deriving its root and fatness from the good olive, Rom 11:17. Now what must we do that we may be as green olive-trees? 1. We must live a life of faith and holy confidence in God and his grace? "I see what comes of men's trusting in the abundance of their riches, and therefore I trust in the mercy of God for ever and ever - not in the world, but in God, not in my own merit, but in God's mercy, which dispenses its gifts freely, even to the unworthy, and has in it an all-sufficiency to be our portion and happiness." This mercy is for ever; it is constant and unchangeable, and its gifts will continue to all eternity. We must therefore for ever trust in it, and never come off from that foundation. 2. We must live a life of thankfulness and holy joy in God (Psa 52:9): "I will praise thee for ever, because thou hast done it, has avenged the blood of thy priests upon their bloody enemy, and given him blood to drink, and hast performed thy promise to me," which he was as sure would be done in due time as if it were done already. It contributes very much to the beauty of our profession, and to our fruitfulness in every grace, to be much in praising God; and it is certain that we never want matter for praise. 3. We must live a life of expectation and humble dependence upon God: "I will wait on thy name; I will attend upon thee in all those ways wherein thou hast made thyself known, hoping for the discoveries of thy favour to me and willing to tarry till the time appointed for them; for it is good before thy saints," or in the opinion and judgment of thy saints, with whom David heartily concurs. Communis sensus fidelium - All the saints are of this mind, (1.) That God's name is good in itself, that God's manifestations of himself to his people are gracious and very kind; there is no other name given than his that can be our refuge and strong tower. (2.) That it is very good for us to wait on that name, that there is nothing better to calm and quiet our spirits when they are ruffled and disturbed, and to keep us in the way of duty when we are tempted to use any indirect courses for our own relief, than to hope and quietly wait for the salvation of the Lord, Lam 3:26. All the saints have experienced the benefit of it, who never attended him in vain, never followed his guidance but it ended well, nor were ever made ashamed of their believing expectations from him. What is good before all the saints let us therefore abide and abound in, and in this particularly: Turn thou to thy God; keep mercy and judgment, and wait on thy God continually, Hos 12:6.

David, having expressed his desires towards God and his praises of him, here expresses his confidence in him and his joyful expectations from him (Psa 63:7): In the shadow of thy wings I will rejoice, alluding either to the wings of the cherubim stretched out over the ark of the covenant, between which God is said to dwell ("I will rejoice in thy oracles, and in covenant and communion with thee"), or to the wings of a fowl, under which the helpless young ones have shelter, as the eagle's young ones (Exo 19:4, Deu 32:11), which speaks the divine power, and the young ones of the common hen (Mat 23:37), which speaks more of divine tenderness. It is a phrase often used in the psalms (Psa 17:8; Psa 36:7; Psa 57:1; Psa 61:4; Psa 91:4), and no where else in this sense, except Rut 2:12, where Ruth, when she became a proselyte, is said to trust under the wings of the God of Israel. It is our duty to rejoice in the shadow of God's wings, which denotes our recourse to him by faith and prayer, as naturally as the chickens, when they are cold or frightened, run by instinct under the wings of the hen. It intimates also our reliance upon him as able and ready to help us and our refreshment and satisfaction in his care and protection. Having committed ourselves to God, we must be easy and pleased, and quiet from the fear of evil. Now let us see further, I. What were the supports and encouragements of David's confidence in God. Two things were as props to that hope which the word of God was the only foundation of: - 1. His former experiences of God's power in relieving him: "Because thou hast been my help when other helps and helpers failed me, therefore I will still rejoice in thy salvation, will trust in thee for the future, and will do it with delight and holy joy. Thou hast been not only my helper, but my help;" for we could never have helped ourselves, nor could any creature have been helpful to us, but by him. Here we may set up our Ebenezer, saying, Hitherto the Lord has helped us, and must therefore resolve that we will never desert him, never distrust him, nor ever droop in our walking with him. 2. The present sense he had of God's grace carrying him on in these pursuits (Psa 63:8): My soul follows hard after thee, which speaks a very earnest desire and a serious vigorous endeavour to keep up communion with God; if we cannot always have God in our embraces, yet we must always have him in our eye, reaching forth towards him as our prize, Phi 3:14. To press hard after God is to follow him closely, as those that are afraid of losing the sight of him, and to follow him swiftly, as those that long to be with him. This David did, and he owns, to the glory of God, Thy right hand upholds me. God upheld him, (1.) Under his afflictions, that he might not sink under them. Underneath are the everlasting arms. (2.) In his devotions. God upheld him in his holy desires and pursuits, that he might not grow weary in well-doing. Those that follow hard after God would soon fail and faint if God's right hand did not uphold them. It is he that strengthens us in the pursuit of him, quickens our good affections, and comforts us while we have not yet attained what we are in the pursuit of. It is by the power of God (that is his right hand) that we are kept from falling. Now this was a great encouragement to the psalmist to hope that he would, in due time, give him that which he so earnestly desired, because he had by his grace wrought in him those desires and kept them up. II. What it was that David triumphed in the hopes of. 1. That his enemies should be ruined, Psa 63:9, Psa 63:10. There were those that sought his soul to destroy it, not only his life (which they struck at, both to prevent his coming to the crown and because they envied and hated him for his wisdom, piety, and usefulness), but his soul, which they sought to destroy by banishing him from God's ordinances, which are the nourishment and support of the soul (so doing what they could to starve it), and by sending him to serve other gods, so doing what they could to poison it, Sa1 26:19. But he foresees and foretels, (1.) That they shall go into the lower parts of the earth, to the grave, to hell; their enmity to David would be their death and their damnation, their ruin, their eternal ruin. (2.) That they shall fall by the sword, by the sword of God's wrath and his justice, by the sword of man, Job 19:28, Job 19:29. They shall die a violent death, Rev 13:10. This was fulfilled in Saul, who fell by the sword, his own sword; David foretold this, yet he would not execute it when it was in the power of his hand, once and again; for precepts, not prophecies, are our rule. (3.) That they shall be a portion for foxes; either their dead bodies shall be a prey to ravenous beasts (Saul lay a good while unburied) or their houses and estates shall be a habitation for wild beasts, Isa 34:14. Such as this will be the doom of Christ's enemies, that oppose his kingdom and interest in the world; Bring them forth and slay them before me, Luk 19:27. 2. That he himself should gain his point at last (Psa 63:11), that he should be advanced to the throne to which he had been anointed: The king shall rejoice in God. (1.) He calls himself the king, because he knew himself to be so in the divine purpose and designation; thus Paul, while yet in the conflict, writes himself more than a conqueror, Rom 8:37. Believers are made kings, though they are not to have the dominion till the morning of the resurrection. (2.) He doubts not but that though he was now sowing in tears he should reap in joy. The king shall rejoice. (3.) He resolves to make God the Alpha and Omega of all his joys. He shall rejoice in God. Now this is applicable to the glories and joys of the exalted Redeemer. Messiah the Prince shall rejoice in God; he has already entered into the joy set before him, and his glory will be completed at his second coming. Two things would be the good effect of David's advancement: - [1.] It would be the consolation of his friends. Every one that swears to him (that is, to David), that comes into his interest and takes an oath of allegiance to him, shall glory in his success; or every one that swears by him (that is, by the blessed name of God, and not by any idol, Deu 6:13), and then it means all good people, that make a sincere and open profession of God's name; they shall glory in God; they shall glory in David's advancement. Those that fear thee will be glad when they see me. Those that heartily espouse the cause of Christ shall glory in its victory at last. If we suffer with him, we shall reign with him. [2.] It would be the confutation of his enemies: The mouth of those that speak lies, of Saul, and Doeg, and others that misrepresented David and insulted over him, as if his cause was desperate, shall be quite stopped; they shall not have one word more to say against him, but will be for ever silenced and shamed. Apply this to Christ's enemies, to those that speak lies to him, as all hypocrites do, that tell him they love him while their hearts are not with him; their mouth shall be stopped with that word, I know you not whence you are; they shall be for ever speechless, Mat 22:12. The mouths of those also that speak lies against him, that pervert the right ways of the Lord and speak ill of his holy religion, will be stopped in that day when the Lord shall come to reckon for all the hard speeches which ungodly sinners have spoken against him. Christ's second coming will be the everlasting triumph of all his faithful friends and followers, who may therefore now triumph in the believing hopes of it.

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

Here is the believing foresight David had, I. Of the shame and confusion of persecutors. 1. Their disappointment. This he prays for (Psa 140:8), that their lusts might not be gratified, their lust of ambition, envy, and revenge: "Grant not, O Lord! the desires of the wicked, but frustrate them; let them not see the ruin of my interest, which they so earnestly wish to see; but hear the voice of my supplications." He prays that their projects might not take effect, but be blasted: "O further not his wicked device; let not Providence favour any of his designs, but cross them; suffer not his wicked device to proceed, but chain his wheels, and stop him in the career of his pursuits." Thus we are to pray against the enemies of God's people, that they may not succeed in any of their enterprises. Such was David's prayer against Ahithophel, that God would turn his counsels into foolishness. The plea is, lest they exalt themselves, value themselves upon their success as if it were an evidence that God favoured them. Proud men, when they prosper, are made prouder, grow more impudent against God and insolent against his people, and therefore, "Lord, do not prosper them." 2. Their destruction. This he prays for (as we read it); but some choose to read it rather as a prophecy, and the original will bear it. If we take it as a prayer, that proceeds from a spirit of prophecy, which comes all to one. He foretels the ruin, (1.) Of his own enemies: "As for those that compass me about, and seek my ruin," [1.] "The mischief of their own lips shall cover their heads (Psa 140:9); the evil they have wished to me shall come upon themselves, their curses shall be blown back into their own faces, and the very designs which they have laid against me shall turn to their own ruin," Psa 7:15, Psa 7:16. Let those that make mischief, by slandering, tale-bearing, misrepresenting their neighbours, and spreading ill-natured characters and stories, dread the consequence of it, and think how sad their condition will be when all the mischief they have been accessory to shall be made to return upon themselves. [2.] The judgments of God shall fall upon them, compared here to burning coals, in allusion to the destruction of Sodom; nay, as in the deluge the waters from above, and those from beneath, met for the drowning of the world, both the windows of heaven were opened and the fountains of the great deep were broken up, so here, to complete the ruin of the enemies of Christ and his kingdom, they shall not only have burning coals cast upon them from above (Job 20:23; Job 27:22), but they themselves shall be cast into the fire beneath; both heaven and hell, the wrath of God the Judge and the rage of Satan the tormentor, shall concur to make them miserable. And the fire they shall be cast into is not a furnace of fire, out of which perhaps they might escape, but a deep pit, out of which they cannot rise. Tophet is said to be deep and large, Isa 30:33. (2.) Of all others that are like them, Psa 140:11. [1.] Evil speakers must expect to be shaken, for they shall never be established in the earth. What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. Wealth gotten by vanity will be diminished. Let not such men as Doeg think to reign long, for his doom will be theirs, Psa 2:5. A lying tongue is but for a moment, but the lip of truth shall be established for ever. [2.] Evil doers must expect to be destroyed: Evil shall hunt the violent man, as the blood-hound hunts the murderer to discover him, as the lion hunts his prey to tear it to pieces. Mischievous men will be brought to light, and brought to ruin; the destruction appointed shall run them down and overthrow them. Evil pursues sinners. II. Here is his foresight of the deliverance and comfort of the persecuted, Psa 140:12, Psa 140:13. 1. God will do those justice, in delivering them, who, being wronged, commit themselves to him: "I know that the Lord will maintain the just and injured cause of his afflicted people, and will not suffer might always to prevail against right, though it be but the right of the poor, who have but little that they can pretend a right to." God is, and will be, the patron of oppressed innocence, much more of persecuted piety; those that know him cannot but know this. 2. They will do him justice (if I may so speak), in ascribing the glory of their deliverance to him: "Surely the righteous (who make conscience of rendering to God his due, as well as to men theirs) shall give thanks unto thy name when they find their cause pleaded with jealousy and prosecuted with effect." The closing words, The upright shall dwell in thy presence, denote both God's favour to them ("Thou shalt admit them to dwell in thy presence in grace here, in glory hereafter, and it shall be their safety and happiness") and their duty to God: "They shall attend upon thee as servants that keep in the presence of their masters, both to do them honour and to receive their commands." This is true thanksgiving, even thanksliving; and this use we should make of all our deliverance, we should serve God the more closely and cheerfully.

Babylon, now doomed to ruin, is here justly upbraided with her pride, luxury, and security, in the day of her prosperity, and the confidence she had in her own wisdom and forecast, and particularly in the prognostications and counsels of the astrologers. These things are mentioned both to justify God in bringing these judgments upon her and to mortify her, and put her to so much the greater shame, under these judgments; for, when God comes forth to take vengeance, glory belongs to him, but confusion to the sinner. I. The Babylonians are here upbraided with their pride and haughtiness, and the great conceit they had of themselves, because of their wealth and power, and the vast extent of their dominion; it was the language both of the government and of the body of the people: Thou sayest in thy heart (and God, who searches all hearts, can tell men what they say there, though they never speak it out) I am, and none else besides me, Isa 47:8, Isa 47:10. The repetition of this part of the charge intimates that they said it often, and that it was very offensive to God. It is the very word that God has often said concerning himself, I am, and none else besides me, denoting his self-existence, his infinite and incomparable perfections, and his sole supremacy. All this Babylon pretends to; and no wonder if she that assumed a power to make what gods and goddesses she pleased for the people to worship made herself one among the rest. It is presumption to say of any creature, "It is, and there is not its like, there is none besides it" (for creatures stand very nearly upon a level with one another); but it is insufferable arrogance for any to say so of themselves, and an evidence of their self-ignorance. II. They are upbraided with their luxury and love of ease (Isa 47:8): "Thou that art given to pleasures, art a slave to them, art in them as in thy element, and, that thou mayest enjoy them without disturbance or interruption, dwellest carelessly and layest nothing to heart." Great wealth and plenty are great temptations to sensuality, and, where there is fulness of bread, there is commonly abundance of idleness. But if those that are given to pleasures, and dwell carelessly, would but hear this, that for all these things God will bring them into judgment, it would be a damp to their mirth, an allay to their pleasure, and would find them something to be in care about. III. They are upbraided with their carnal security and their vain confidence of the perpetuity of their pomps and pleasures. This is much insisted on here. Observe, 1. The cause of their security. They thought themselves safe and out of danger, not because they were ignorant of the uncertainty of all earthly enjoyments and the inevitable fate that attends states and kingdoms as well as particular persons, but because they did not lay this to heart, did not apply it to themselves, nor give it a due consideration. They lulled themselves asleep in ease and pleasure, and dreamt of nothing else but that tomorrow should be as this day, and much more abundant. They did not remember the latter end of it - the latter end of their prosperity, that it is a fading flower, and will wither - the latter end of their iniquity, that it will be bitterness, that they day will come when their injustice and oppression must be reckoned for and punished. She did not remember her latter end (so some read it); she forgot that her day would come to fall and what would be in the end hereof. It was the ruin of Jerusalem (Lam 1:9) that she remembered not her last end, therefore she came down wonderfully; and it was Babylon's ruin too. The children of men are easy, and think themselves safe, in their sinful ways, only because they never think of death, and judgment, and their future state. 2. The ground of their security. They trusted in their wickedness and in their wisdom, Isa 47:10. (1.) Their power and wealth, which they had gotten by fraud and oppression, were their confidence: Thou hast trusted in thy wickedness, As Doeg. Psa 52:7. Many have so debauched their own consciences, and have got to such a pitch of daring wickedness, that they stick at nothing; and this they trust to carry them through those difficulties which embarrass men who make conscience of what they say and do. They doubt not but they shall be too hard for all their enemies, because they dare lie, and kill, and forswear themselves, and do any thing for their interest. Thus they trust in their wickedness to secure them, which is the only thing that will ruin them. (2.) Their policy and craft, which they called their wisdom, were their confidence. They thought they could outwit all mankind, and therefore might set all their enemies at defiance. But their wisdom and knowledge perverted them, and turned them out of the way, made them forget themselves, and the preparation necessary to be made for hereafter. 3. The expressions of their security. Three things this proud and haughty monarchy said, in her security: - (1.) "I shall be a lady for ever," Isa 47:7. She looked upon the patent of her honour to be not merely during the pleasure of the sovereign Lord, the fountain of honour, or during her own good behaviour, but to be perpetual to the present generation and their heirs and successors for ever. She was not only proud that she was a lady, but confident that she should be a lady for ever. Thus the New Testament Babylon says, I sit as a queen, and shall see no sorrow, Rev 18:7. Those ladies mistake themselves, and consider not their latter end, who think they shall be ladies for ever; for death will shortly lay their honour with them in the dust. Saints will be saints for ever, but lords and ladies will not be so for ever. (2.) "I shall not sit as a widow, in solitude and sorrow, shall never lose the power and wealth I am thus wedded to; the monarchy shall never want a monarch to espouse and protect it, and be a husband to the state; nor shall I know the loss of children," Isa 47:8. She was as confident of the continuance of the numbers of her people as of the dignity of her prince, and had no fear of being either deposed or depopulated. Those that are in the height of prosperity are apt to fancy themselves out of the reach of adverse fate. (3.) "No one sees me when I do amiss, and therefore there will be none to call me to an account," Isa 47:10. It is common for sinners to promise themselves impunity, because they promise themselves secrecy, in their wicked ways. They trust to their wicked arts and designs to stand them in stead, because they think they have carried them on so plausibly that none can discern the wickedness and deceit of them. 4. The punishment of their security. It shall be their ruin; and it will be, (1.) A complete ruin; and it will be, (1.) A complete ruin, the ruin of all their comforts and confidences: "These two things shall come upon thee (the very two things that thou didst set at defiance), loss of children and widowhood, Isa 47:9. Both thy princes and thy people shall be cut off, so that thou shalt be no more a government, no more a nation." Note, God often brings upon secure sinners those very mischiefs which they least feared and thought themselves in least danger of. "They shall come upon thee in their perfection, with all their aggravating circumstances and without any thing to allay or mitigate them." Afflictions to God's children are not afflictions in perfection. Widowhood is not to them a calamity in perfection, for they have this to comfort themselves with, that their Maker is their husband; loss of children is not, for he is better to them than ten sons. But on his enemies they come in perfection. Widowhood and loss of children are either of them great griefs, but both together great indeed. Naomi thinks she may well be called Marah when she is left both of her sons and of her husband (Rut 1:5); and yet on her these evils did not come in perfection, for she had two daughters-in-law left, that were comforts to her. But on Babylon they come in perfection; she has no comfort remaining. (2.) It will be a sudden and surprising ruin. The evil shall come in one day, nay, in a moment, which will make it much the more terrible, especially to those that were so very secure. "Evil shall come upon thee (Isa 47:11) and thou shalt have neither time nor way to provide against it, or to prepare for it; for thou shalt not know whence it rises, and therefore shalt not know where to stand upon thy guard." Thou shalt not know the morning thereof; so the Hebrew phrase is. We know just when and where the day will break and the sun rise, but we know not what the day, when it comes, will bring forth, nor when or where trouble will arise; perhaps the storm may come from that point of the compass which we little thought of. Babylon pretended to great wisdom and knowledge (Isa 47:10), but with all her knowledge she cannot foresee, nor with all her wisdom prevent, the ruin threatened: "Desolation shall come upon thee suddenly, as a thief in the night, which thou shalt not know, that is, which thou little thoughtest of." Fair warning was indeed given them, by Isaiah and other prophets of the Lord, of this desolation; but they slighted that notice, and would give no credit to it, and therefore justly is it so ordered that they should have no other notice of it, but that partly through their own security, and partly through the swiftness and subtlety of the enemy, when it came it should be a perfect surprise to them. Those that slight the warnings of the written word, let them not expect any other premonitions. (3.) It will be an irresistible ruin, and such as they will have no fence against: "Mischief shall come upon thee so suddenly that thou shalt have no time to turn thee in, so strongly that thou shalt not be able to make head against it and to put it off and save thyself." There is no opposing the judgments of God when they come with commission. Babylon herself, with all her wealth, and power, and multitude, is not able to put off the mischief that comes. IV. They are upbraided with their divinations, their magical and astrological arts and sciences, which the Chaldeans, above any other nation, were notorious for, and from them other nations borrowed all their learning of that kind. 1. This is here spoken of as one of their provoking sins, which would bring the judgments of God upon them, Isa 47:9. "These evils shall come upon thee to punish thee for the multitude of thy sorceries, and the great abundance of thy enchantments." Witchcraft is a sin in its own nature exceedingly heinous; it is giving that honour to the devil which is due to God only, making God's enemy our guide and the father of lies our oracle. In Babylon it was a national sin, and had the protection and countenance of the government; conjurors, for aught that appears, were their privy counsellors and prime ministers of state. And shall not God visit for these things? Observe what a multitude, what a great abundance, of sorceries and enchantments there were among them. Such a bewitching sin this was that when it was once admitted it spread like wildfire, and they never knew any end of it; the deceived and the deceivers both increased strangely. 2. It is here spoken of as one of their vain confidences, which they relied much upon, but should be deceived in, for it would not serve so much as to give them notice of the judgments coming, much less to guard against them. (1.) They are here upbraided with the mighty pains they had taken about their sorceries and enchantments: Thou hast laboured in them from thy youth, Isa 47:12. They trained up their young men in these studies, and those that applied themselves to them were indefatigable in their labours about them - reading books, making observations, trying experiments. Well, let them stand up now with their enchantments, and try their skill in the critical moment. Let them make a stand, if they can, in opposition to the invading enemy; let them stand to offer their service to their country; but to what purpose? "Thou art wearied in the multitude of thy counsels of this kind (Isa 47:13); thou hast advised with them all, but hast received no satisfaction from them; the different schemes they have erected, and the different judgments they have given, have but increased thy perplexity and tired thee out." In the multitude of such counsellors there is no safety. (2.) They are upbraided with the variety they had of such kinds of people among them, Isa 47:13. They had their astrologers, or viewers of the heavens, that did not consider them, as David, to behold the wisdom and power of God in them; but, under pretence of foretelling future events by them, they viewed the heavens and forgot him that made them and set their dominion on the earth (Job 38:33), and has himself dominion over them, for he rides on the heavens. They had their star-gazers, who by the motions of the stars, their conjunctions and oppositions, read the doom of states and kingdoms. They had their monthly prognosticators, their almanac-makers, that told what weather it should be or what news they should have each month. The great stock they had of these was what they valued themselves much upon; but they were all cheats, and their art was a sham. I confess I see not how the judicial astrology which some now pretend to, by the rules of which they undertake to prophecy concerning things to come, can be distinguished from that of the Chaldeans, nor therefore how it can escape the censure and contempt which this text lays that under; yet I fear there are some who study their almanacs, and regard them and their prognostications, more than their Bibles and the prophecies there. (3.) They are upbraided with the utter inability and insufficiency of all these pretenders to do them any kindness in the day of their distress. Let them see whether with the help of their enchantments they can prevail against their enemies, or profit themselves, inspirit their own forces or dispirit those that come against them, Isa 47:12. Let them see what service those can do them who make a trade of divination: "Let them stand up, and either by their power save thee from these evils that are coming upon thee or by their foresight make such a discovery of them beforehand that thou mayest by needful precautions save thyself;" as Elisha, by notifying to the king of Israel the motions of the Syrian army, enabled him to save himself, not once nor twice, Kg2 6:10. This baffling of the diviners was literally fulfilled when, the night that Babylon was taken and Belshazzar slain, all his astrologers, soothsayers, and wise men, were quite nonplussed with the handwriting on the wall that pronounced the fatal sentence, Dan 5:8. (4.) They are upbraided with the fall of the wise men themselves in the common ruin, Isa 47:14. Those are unlikely to stand their friends in any stead who cannot secure themselves; they are as stubble at the best, worthless and useless, and they shall be as stubble before a consuming fire. The Persians, to make room for their own wise men, will cut off those of Babylon; that fire shall burn them, and they shall not deliver themselves from the power of the flame. Those can expect no other than to be devoured by their sins make themselves fuel to a devouring fire. When God kindles a fire among them it shall not be a coal to warm at, and a fire to sit before, but a coal to burn them. Or, rather, it denotes that they shall be utterly consumed by the judgments of God, burnt quite to ashes, and there shall not remain one live coal to do any body any service; for when God judges he will overcome. (5.) They are upbraided with their merchants, and those they dealt with (Isa 47:15), such as they dealt with from their youth, either, [1.] In a way of consultation. These astrologers, that dealt in the black art, they always loved to be dealing with, and they were in effect their merchants; fortune-telling was one of the best trades in Babylon, and those that followed that trade probably lived as splendidly and got as much money as the richest merchants; yet, when some of them were devoured, others fled their country, every one to his quarter, and there was none to save Babylon. Miserable comforters are they all. Or, [2.] In a way of commerce. As their astrologers, with whom they had laboured, failed them, so did their merchants; they took care to secure their own effects, and then valued not what became of Babylon. They wandered every one to his own quarter; each man shifted for his own safety, but none would offer to lend a helping hand, no, not to a city by which they had got so much money. Every one was for himself, but few for his friends. The New Testament Babylon is lamented by the merchants that were made rich by her, but they very prudently stand afar off to lament her (Rev 18:15), not willing to attempt any thing for her succour. Happy are those who by faith and prayer deal with one that will be a very present help in time of trouble!

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

The prophet is here, by a special commission, calling the priests to account, though they were themselves appointed judges, to call the people to an account. Let the rulers in the house of God know that there is one above them, who will reckon with them for their mal-administrations. Thus saith the Lord of hosts to you, O priests! Mal 1:6. God will have a saying to unfaithful ministers; and it concerns those who speak from God to his people to hear and heed what he says to them, that they may save themselves in the first place, otherwise how should they help to save those that hear them? It is a severe, and no doubt a just reproof, that is here given to the priests, for the profanation of the holy things of God, with which they were entrusted; and, if this was the crime of the priests, we have reason to fear the people also were guilty of it: so that what is said to the priests is said to all, nay, it is said to us, who, as Christians, profess ourselves, not only the people of God, but priests to him. Observe here, I. What it was that God expected from them, and with what good reason he expected it (Mal 1:6): A son honours his father, because he is his father; nature has written this law in the hearts of children, before God wrote it at Mount Sinai; nay, a servant, though his obligation to his master is not natural, but by voluntary compact, yet thinks it his duty to honour him, to be observant of his orders, and true to his interests. Children and servants pay respect to their parents and masters; every one cries out shame on them if they do not, and their own hearts cannot but reproach them too; the order of families is thus kept up, and it is their beauty and advantage. But the priests, who are God's children and his servants, do not fear and honour him. They were fathers and masters to the people, and expected to be called so (Jdg 18:19, Mat 22:7, Mat 22:10) and to be reverenced and obeyed as such; but they forgot their Father and Master in heaven, and the duty they owed to him. We may each of us charge upon ourselves what is here charged upon the priests. Note, 1. We are every one of us to look upon God as our Father and Master, and upon ourselves as his children and servants. 2. Our relation to God as our Father and Master strongly obliges us to fear and honour him. If we honour and fear the fathers of our flesh, much more the Father and Master of our spirits, Heb 12:9. 3. It is a thing to be justly complained of, and lamented, that God is so little feared and honoured even by those that own him for their Father and Master. Where is his honour? Where is his fear? II. What the contempt was which the priests put upon God. 1. This is that, in general, which is charged upon them: - (1.) They despised God's name; their familiarity with it, as priests, bred contempt of it, and served them only to gain a veneration by it for themselves and their own name, while God's name was of small account with them. God's name is all that whereby he has made himself known - his word and ordinances; these they had low thoughts of, and vilified that which it was their business to magnify; and no wonder that when they despised it themselves they did that which made it despicable to others, causing even the sacrifices of the Lord to be abhorred, as Eli's sons did. (2.) They profaned God's name, Mal 1:12. They polluted it, Mal 1:7. They not only made no account of sacred things, but they made an ill use of them, and perverted them to the service of the worst and vilest purposes - their own pride, covetousness, and luxury. There cannot be a greater provocation to God than the profanation of his name; for it is holy and reverend. His purity cannot be polluted by us, for he is unspotted, but his name may be profaned; and nothing profanes it more than the misconduct of priests, whose business it is to do honour to it. This is the general charge exhibited against them. To this they plead Not guilty, and challenge God to prove it upon them, and to make good the charge, which added daring impudence to their daring impiety: You say, Wherein have we despised thy name? (Mal 1:6), and wherein have we polluted thee? Mal 1:7. It is common with proud sinners, when they are reproved, to stand thus upon their own justification. These priests had most horridly profaned sacred things, and yet, like the adulterous woman, they said that they had done no wickedness; they were so inobservant of themselves that they remembered not or reflected not upon their own acts, or they were so ignorant of the divine law that they thought there was no harm in them, and that what they did could not be construed into despising God's name, or they were so atheistical as to imagine that though they knew their own guilt yet God did not, or they were so scornful in their conduct towards God and his prophets that they took a pride in bantering a serious and just reproof, and turning it off with a jest. They either laugh at the reproof, as those that despise it, and harden their hearts against it, or they laugh it off, as those that resolve they will not be touched by it, or will not seem to be so. Which way soever we take it, their defence was their offence, and, in justifying themselves, their own tongues condemned them, and their saying, Wherein have we despised thy name? proved them proud and perverse. Had they asked this question with a humble desire to be told more particularly wherein they had offended, it would have been an evidence of their repentance, and would have given hopes of their reformation; but to ask it thus in disdain and defiance of the word of God argues their hearts fully set in them to do evil. Note, Sinners ruin themselves by studying to baffle their own convictions; but they will find it hard to kick against the pricks. 2. Justly might they have been convicted and condemned upon the general charge, and their plea thrown out as frivolous; but God will not only overcome, but will be clear, will be justified when he judges, and therefore he shows them very particularly wherein they had despised his name, and what the contempt was that they cast upon him. As formerly, when he charged them with idolatry, so now, when he charges them with profaneness, he bids them see their way in the valley and know what they have done, Jer 2:23. (1.) They despised God's name in what they said, in the low opinion they had of his institutions: "You say in your hearts, and perhaps speak it out when you priests get together over your cups. out of the hearing of the people, The table of the Lord is contemptible" (Mal 1:7), and again (Mal 1:12), "You say, The table of the Lord is polluted; it is to be no more regarded than any other table." Either the table in the temple, on which the show-bread was placed, is that which they reflect upon (not understanding the mystery of it, they despised it as an insignificant thing), or rather the altar of burnt-offerings is here called the table, for there God, and his priests, and his people, did, as it were, feast together upon the sacrifices, in token of friendship. This they thought was contemptible. Formerly, in the days of superstition, it was thought contemptible in comparison with the idolatrous alters that the heathen had, and was set aside to make room for a new-fashioned one (Kg2 16:14, Kg2 16:15); now it is thought contemptible in comparison with their own tables, and those of their great men: The fruit thereof, even his meat, is contemptible. Those who served at the altar were to live upon the altar; but they complained that they lived poorly and meanly, and that it was not worth while to attend the service of the altar for the fruit and meat of it, for it was very ordinary and always the same again; they had no dainties, no varieties, no nice dishes. Nay, that part of the sacrifices which was given to God, the blood and the fat, they looked upon with contempt, as not worthy the multitude of laws God had made about it; they asked, "What need is there of so much ado about burning the fat and pouring out the blood?" Note, Those greatly profane and pollute God's name who despise the business of religion, though it is very honourable, as not worth taking pains in, and the advantages of religion, though highly valuable, as not worth taking pains for. Those who live in a careless neglect of holy ordinances, who come to them and attend on them irreverently, and go away from them never the better and under no concern, do in effect say, "The table of the Lord is contemptible; there is neither virtue nor value in it, neither credit nor comfort from it." (2.) They despised God's name in what they did, which was of a piece with what they said, and flowed from it; corrupt principles and notions are roots of bitterness, which bear the gall and wormwood of corrupt practices. They looked upon the table and altar of the Lord as contemptible, and then, [1.] They thought any thing would serve for a sacrifice, though ever so coarse and mean, and were so far from bringing the best, as they ought to have done, that they picked out the worst they had, which was fit neither for the market nor for their own tables, and offered that at God's altar. With every sacrifice they were to bring a meat-offering of fine flour mingled with oil; but they brought polluted bread (Mal 1:7), coarse bread, servants' bread, perhaps it was dry and mouldy, or made of the refuse of the wheat, which they thought good enough to be burnt upon the altar; for had it been better they would have said, To what purpose is this waste? And as to the beasts they offered, though the law was express that what was offered in sacrifice should not have a blemish, yet they brought the blind, and the lame, and the sick (Mal 1:8), and again (Mal 1:13), the torn, and the lame, and the sick, that was ready to die of itself. They looked no further than the burning of the sacrifice, and they pleaded that it was a pity to burn it if it was good for any thing else. The people were so far convinced of their duty that they would bring sacrifices; they durst not wholly omit the duty, but they brought vain oblations, mocked God, and deceived themselves, by bringing the worst they had; and the priests, who should have taught them better, accepted the gifts brought to the altar and offered them up there, because, if they should refuse them, the people would bring none at all, and then they would lose their perquisites; and therefore, having more regard to their own profit than to God's honour, they accepted that which they knew he would not accept. Some make Mal 1:8 to be a continuation of what the priests profanely said Mal 1:7, You say to the people, If you offer the blind for sacrifice, it is not evil; or the lame and the sick, it is not evil. Note, It is a very evil thing, whether men think so or no, to offer the blind and the lame, the torn and the sick, in sacrifice to God. If we worship God ignorantly, and without understanding, we bring the blind for sacrifice; if we do it carelessly, and without consideration, if we are cold, and dull, and dead, in it, we bring the sick; if we rest in the bodily exercise, and do not make heart-work of it, we bring the lame; and, if we suffer vain thoughts and distractions to lodge within us, we bring the torn. And is not this evil? Is it not a great affront to God and a great wrong and injury to our own souls? Do not our books tell us, nay, do not our own hearts tell us, that this is evil? for God, who is the best, ought to be served with the best we have. [2.] They would do no more of their work than what they were paid for. The priests would offer the sacrifices that were brought to the altar, because they had their share of them; but as for any other service of the temple, that had not a particular fee belonging to it, they would not stir a step, nor lend a hand, to it; and this was the general temper of them, Mal 1:10. There is not a man among the priests that would shut the doors, or kindle a fire, for nought. If he were required to do the smallest piece of service, he would ask, how shall I be paid for it? They would do nothing gratis, but were all for what they could get, every one for his gain, from his quarter, Isa 56:11. Note, Though God has given order that his servants be well paid in this world, yet those are no acceptable servants to him who are mercenary, and would never do the work but for the wages. [3.] Their work was a perfect drudgery to them (Mal 1:13): You said also, Behold, what a weariness is it! Both priests and people were of this mind, that they thought God imposed too hard a task upon them; the people grudged the charge of providing the sacrifice and the priests grudged the pains of offering it; they thought the feasts of the Lord came too thick, and they were forced to attend too often, and too long, in the courts of the Lord; the priests thought it a severe penance imposed upon them to purify themselves as was required when they attended the altar and ate of the holy things; they thought the duty of their office toilsome and troublesome, and snuffed at it as unreasonable, and bearing hard upon them; they did it, but it was grudgingly and with reluctance. God speaks of it, in justification of his law, that he had not made them to serve with an offering, nor wearied them with incense, Isa 43:23. Wherein have I wearied thee? Mic 6:3. But their own wicked hearts made it a weariness; and they were, as Doeg, detained before the Lord; they would rather have been any where else. Note, Those are highly injurious, both to God and themselves, who are weary of his service and worship, and snuff at it. III. Observe how God expostulates and reasons the case with them, for their conviction and humiliation. 1. Would they, durst they, affront an earthly prince thus? "You offer to God the lame and the sick; offer it now unto thy governor (Mal 1:8), either as tribute or as a present, when thou art entreating his favour, or in gratitude for some favour received; will he be pleased with thee? Or, rather, will he not take himself to be affronted by it?" Note, Those who are careless and irreverent in the duties of religious worship should consider what a shame it is to offer that to their God which they would scorn to offer to their governor, to be more observant of the laws of breeding and good manners than of the laws of religion, and more afraid of being rude than of being profane. 2. Could they imagine that such sacrifices as these would be pleasing to God, or answer the end of sacrifices? "Should I accept this at your hand, saith the Lord? Mal 1:13. Have you any reason to think I should either not discern or not resent the affront, that I should connive at the violation of my own laws? No (Mal 1:10); I have no pleasure in you, and therefore, I will not accept an offering, such an offering, at your hand." If God has no pleasure in the person, if the person be not in a justified state, if he be not sanctified, God will not accept the offering. God had respect to Abel first and then to his sacrifice. Note, In order to our acceptance with God it is not enough to do that which, for the matter of it, is good, but we must do it from a right principle, in a right manner, and for a right end. It was the ancient rule laid down (Gen 4:7), If thou doest well, shalt thou not be accepted? Now, if we be not accepted of God, in vain do we worship him; it is all lost labour; nay, we are all undone, for ever undone, if we come short of God's acceptance. Those therefore make a bad bargain for themselves who, to save charges in their religion, miss all the ends of it, and, by thinking to go the nearest way to work, bring nothing to pass. Those who make it the top of their ambition, as we all ought to do, whether present or absent, to be accepted of the Lord, will not dare to bring the torn, and the lame, and the sick, for sacrifice. 3. How could they expect to prevail with God in their intercessions for the people when they thus affronted God in their sacrifices? So some understand Mal 1:9, as spoken ironically, "And now if you will do the duty of priests, and stand in the gap to turn away the judgments of God that you see ready to pour in upon us, I pray you, beseech God that he will be gracious to us, and to our land which is almost eaten up with locusts and caterpillars," as appears Mal 3:11. "Try now what interest you have at the throne of grace; improve it for the removing of this plague, for it has been by your means; you have provoked God to send it. But as you go on thus to profane his sacred things will he regard your persons or your prayers? No, you cannot prevail with him to command it away." For, if we regard iniquity in our hearts, God will not hear us, either for ourselves or for others. 4. Had God deserved this at their hands? No, he had provided comfortably for them, and had given them such encouragement in their work as might have engaged them to do it cheerfully and well; so some understand Mal 1:10, "Who is there among you that shall shut a door, or kindle a fire, for nought? No, God does not expect you should serve him for nothing; you are well paid for it, and shall be so; not a cup of cold water, given for the honour of God, shall lose its reward." Note, The consideration of our constant receivings from God, and the present rewards of obedience in obedience, very much aggravates our slothfulness and niggardliness in our returns of duty to God. IV. He calls them to repentance for their profanations of his holy name. So we may understand Mal 1:9, "Now, I pray you, beseech God that he will be gracious to us. Humble yourselves for your sin, cry mightily to God for pardon, and make up in the faith and fervency of your prayers what has been wanting in the worth and value of your sacrifices; for all the rebukes of Providence we are under are by your means." Note, Those who have by their sins helped to kindle a fire are highly concerned by their repentance, prayers, and the personal reformation, to help to quench it. We must see how much God's judgments are by our means, and be awakened thereby to be earnest with him to return in mercy; and, if we take not this course, how can we think he should regard our persons? V. He declares his resolution both to secure the glory of his own name and to reckon with those who profane it. Those who put contempt upon God and religion, and think to run down sacred things, let them know, 1. That they shall not gain their point. God will magnify his law and make it honourable, though they vilify it and make it contemptible; for (Mal 1:11) from the rising of the sun to the going down of the same my name shall be great among the Gentiles. It might be said, "If these are not the worshippers whom God will accept, then he has no worshippers." As if he must make the best of their service, or else he would have no service done him; and then what will he do for his great name? But let him alone for that; though Israel be not faithful, be not gathered, yet God will be glorious. Though these priests provoke him to take down the ceremonial economy, and to abolish that law of commandments, which could not make the comers thereunto perfect, yet he will be no loser by that, at the long run; for, (1.) Instead of those carnal ordinances, which they profaned, a spiritual way of worship shall be introduced and established: Incense shall be offered to God's name (which signifies prayer and praise, Psa 141:2; Rev 8:3), instead of the blood and fat of bulls and goats. And it shall be a pure offering, refined, not only from the corruptions that were in the priests' practice, but from the mere bodily exercise that was in the institutions themselves, which are called carnal ordinances, imposed till the time of reformation, Heb 9:10. When the hour came in which the true worshippers worshipped the Father in spirit and in truth, then this incense was offered, even this pure offering. (2.) Instead of his being worshipped and served among the Jews only, a small people in a corner of the world, he will be served and worshipped in all places, from the rising of the sun to the going down of the same; in every place, in every part of the world, incense shall be offered to his name; nations shall be discipled, and shall speak of the wonderful works of God, and have them spoken to them in their own language. This is a plain prediction of that great revolution in the kingdom of grace by which the Gentiles, who had been strangers and foreigners, came to be fellow-citizens with the saints and of the household of God, and as welcome to the throne of grace as ever the Jews had been. It is twice said (for the thing was certain), My name shall be great among the Gentiles, whereas hitherto in Judah only he was known, and his name was great, Psa 76:1. God's name shall be declared to them, the declaration of it shall be received and believed, and there shall be those among the Gentiles who shall magnify and glorify the name of God better than ever the Jews had done, even the priests themselves. 2. That they shall not go unpunished, Mal 1:14. Here is the doom of those who do like these priests, for the sentence on them is a sentence on all such. Observe, (1.) The description of profane and careless worshippers. They are such as vow and sacrifice to the Lord a corrupt thing when they have in their flock a male. They have of the best, wherewith to serve and honour him, so bountiful has be been in his gifts to them, but they put him off with the worst, and think that good enough for him, so ungrateful are they in their returns to him. This was the fault of the people, but the priests connived at it, and indulged them in it. We find a distinction in the law which allowed that to be offered for a free-will offering which would not be accepted for a vow, Lev 22:23. But the priests would accept it, though God would not, pretending to be more indulgent than he was, for which he will give them no thanks another day. (2.) The character given of such worshippers. They are deceivers; they deal falsely and fraudulently with God; they play the hypocrite with him; they pretend to honour him, in making the vow, but, when it comes to be performed, they put an affront upon him, to such a degree that it would have been better not to have vowed than to vow and thus to pay; but let not such be themselves deceived, for God is not mocked. Those who think to put a cheat upon God will prove, in the end, to have put a damning cheat upon their own souls. Hypocrites are deceivers, and they will prove self-deceivers, and so self-destroyers. (3.) The doom passed upon them: They are cursed; they expect a blessing, but will meet with a curse, the tokens of God's wrath, according to the judgment written. (4.) The reason of this doom: "For I am a great King, saith the Lord of hosts, and therefore will reckon with those who deal with me but as a man like themselves; my name is dreadful among the heathen, and therefore I will not bear that it should be contemptible among my own people." The heathen paid more respect to their gods, though idols, than the Jews did to theirs, though the only true and living God. Note, The consideration of God's universal dominion, and the universal acknowledgment of it, should restrain us from all irreverence in his service.

Here is, I. Herod's resentment of the departure of the wise men. He waited long for their return; he hopes, though they be slow, they will be sure, and he shall crush this rival at his first appearing; but he hears, upon enquiry, that they are gone off another way, which increases his jealousy, and makes him suspect they are in the interest of this new King, which made him exceedingly wroth; and he is the more desperate and outrageous for his being disappointed. Note, Inveterate corruption swells the higher for the obstructions it meets with in a sinful pursuit. II. His political contrivance, notwithstanding this, to take off him that is born King of the Jews. If he could not reach him by a particular execution, he doubted not but to involve him in a general stroke, which, like the sword of war, should devour one as well as another. This would be sure work; and thus those that would destroy their own iniquity must be sure to destroy all their iniquities. Herod was an Edomite, enmity to Israel was bred in the bone with him. Doeg was an Edomite, who, for David's sake, slew all the priests of the Lord. It was strange that Herod could find any so inhuman as to be employed in such a bloody and barbarous piece of work; but wicked hands never want wicked tools to work with. Little children have always been taken under the special protection, not only of human laws, but of human nature; yet these are sacrificed to the rage of this tyrant, under whom, as under Nero, innocence is the least security. Herod was, throughout his reign, a bloody man; it was not long before, that he destroyed the whole Sanhedrim, or bench of judges; but blood to the blood-thirsty is like drink to those in a dropsy; Quo plus sunt potae, plus sitiuntur aquae - The more they drink, the more thirsty they become. Herod was now about seventy years old, so that an infant, at this time under two years old, was not likely ever to give him any disturbance. Nor was he a man over fond of his own children, or of their preferment, having formerly slain two of his own sons, Alexander and Aristobulus, and his son Antipater after this, but five days before he himself died; so that it was purely to gratify his own brutish lusts of pride and cruelty that he did this. All is fish that comes to his net. Observe, What large measures he took, 1. As to time; He slew all from two years old and under. It is probable that the blessed Jesus was at this time not a year old; yet Herod took in all the infants under two years old, that he might be sure not to miss of his prey. He cares not how many heads fall, which he allows to be innocent, provided that escape not which he supposes to be guilty. 2. As to place; He kills all the male children, not only in Bethlehem, but in all the coasts thereof, in all the villages of that city. This was being overmuch wicked, Ecc 7:17. Hate, an unbridled wrath, armed with an unlawful power, often transports men to the most absurd and unreasonable instances of cruelty. It was no unrighteous thing for God to permit this; every life is forfeited to his justice as soon as it commences; that sin which entered by one man's disobedience, introduced death with it; and we are not to suppose any thing more than that common guilt, we are not to suppose that these children were sinners above all that were in Israel, because they suffered such things. God's judgments are a great deep. The diseases and deaths of little children are proofs of original sin. But we must look upon this murder of the infants under another character: it was their martyrdom. How early did persecution commence against Christ and his kingdom! Think ye that he came to send peace on the earth? No, but a sword, such a sword as this, Mat 10:34, Mat 10:35. A passive testimony was hereby given to the Lord Jesus. As when he was in the womb, he was witnessed to by a child's leaping in the womb for joy at his approach, so now, at two years old, he had contemporary witnesses to him of the same age. They shed their blood for him, who afterwards shed his for them. These were the infantry of the noble army of martyrs. If these infants were thus baptized with blood, though it were their own, into the church triumphant, it could not be said but that, with what they got in heaven, they were abundantly recompensed for what they lost on earth. Out of the mouths of these babes and sucklings God did perfect his praise; otherwise, it is not good to the Almighty that he should thus afflict. The tradition of the Greek church (and we have it in the Aethiopic missal) is, that the number of the children slain was 14,000; but that is very absurd. I believe, if the births of the male children in the weekly bills were computed, there would not be found so many under two years old, in one of the most populous cities in the world, that was not near a fortieth part of it. But it is an instance of the vanity of tradition. It is strange that Josephus does not relate this story; but he wrote long after St. Matthew, and it is probable that he therefore would not relate it, because he would not so far countenance the Christian history; for he was a zealous Jew; but, to be sure, if it had not been true and well attested, he would have contested it. Macrobius, a heathen writer, tells us, that when Augustus Caesar heard that Herod, among the children he order to be slain under two years old, slew his own son, he passed this jest upon him, That it was better to be Herod's swine than his son. The usage of the country forbade him to kill a swine, but nothing could restrain him from killing his son. Some think that he had a young child at nurse in Bethlehem; others think that, through mistake, two events are confounded - the murder of the infants, and the murder of his son Antipater. But for the church of Rome to put the Holy Innocents, as they call them, into their calendar, and observe a day in memory of them, while they have so often, by their barbarous massacres, justified, and even out - one Herod, is but to do as their predecessors did, who built the tombs of the prophets, while they themselves filled up the same measure. Some observe another design of Providence in the murder of the infants. By all the prophecies of the Old Testament it appears that Bethlehem was the place, and this the time, of the Messiah's nativity; now all the children of Bethlehem, born at this time, being murdered, and Jesus only escaping, none but Jesus could pretend to be the Messiah. Herod now thought he had baffled all the Old Testament prophecies, had defeated the indications of the star, and the devotions of the wise men, by ridding the country of this new King; having burnt the hive, he concludes he had killed the master bee; but God in heaven laughs at him, and has him in derision. Whatever crafty cruel devices are in men's hearts, the counsel of the Lord shall stand. III. The fulfilling of scripture in this (Mat 2:17, Mat 2:18); Then was fulfilled that prophecy (Jer 31:15), A voice was heard in Ramah. See and adore the fulness of the scripture! That prediction was accomplished in Jeremiah's time, when Nebuzaradan, after he had destroyed Jerusalem, brought all his prisoners to Ramah (Jer 40:1), and there disposed of them as he pleased, for the sword, or for captivity. Then was the cry in Ramah heard to Bethlehem (for those two cities, the one in Judah's lot, and the other in Benjamin's, were not far asunder); but now the prophecy is again fulfilled in the great sorrow that was for the death of these infants. The scripture was fulfilled, 1. In the place of this mourning. The noise of it was heard from Bethlehem to Ramah; for Herod's cruelty extended itself to all the coasts of Bethlehem, even into the lot of Benjamin, among the children of Rachel. Some think the country about Bethlehem was called Rachel, because there she died, and was buried. Rachel's sepulchre was hard by Bethlehem, Gen 35:16, Gen 35:19. Compare Sa1 10:2. Rachel had her heart much set upon children: the son she died in travail of she called Benoni - the son of her sorrow. These mothers were like Rachel, lived near Rachel's grave, and many of them descended from Rachel; and therefore their lamentations are elegantly represented by Rachel's weeping. 2. In the degree of this mourning. It was lamentation and mourning, and great mourning; all little enough to express the sense they had of this aggravated calamity. There was a great cry in Egypt when the first-born were slain, and so there was here when the youngest was slain; for whom we naturally have a particular tenderness. Here was a representation of this world we live in. We hear in it lamentation, and weeping, and mourning, and see the tears of the oppressed, some upon one account, and some upon another. Our ways lie through a vale of tears. This sorrow was so great, that they would not be comforted. They hardened themselves in it, and took a pleasure in their grief. Blessed be God, there is no occasion of grief in this world, no, not that which is supplied by sin itself, that will justify us in refusing to be comforted! They would not be comforted, because they are not, that is, they are not in the land of the living, are not as they were, in their mothers' embraces. If, indeed, they were not, there might be some excuse for sorrowing as though we had no hope; but we know they are not lost, but gone before; if we forget that they are, we lose the best ground of our comfort, Th1 4:13. Some make this grief of the Bethlehemites to be a judgment upon them for their contempt of Christ. They that would not rejoice for the birth of the Son of God, are justly made to weep for the death of their own sons; for they only wondered at the tidings the shepherds brought them, but did not welcome them. The quoting of this prophecy might serve to obviate an objection which some would make against Christ, upon this sad providence. "Can the Messiah, who is to be the Consolation of Israel, be introduced with all this lamentation?" Yes, for so it was foretold, and the scripture must be accomplished. And besides, if we look further into this prophecy, we shall find that the bitter weeping in Ramah was but a prologue to the greatest joy, for it follows, Thy work shall be rewarded, and there is hope in thy end. The worse things are, the sooner they will mend. Unto them a child was born, sufficient to repair their losses.

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.

We have here the only passage of story recorded concerning our blessed Saviour, from his infancy to the day of his showing to Israel at twenty-nine years old, and therefore we are concerned to make much of this, for it is in vain to wish we had more. Here is, I. Christ's going up with his parents to Jerusalem, at the feast of the passover, Luk 2:41, Luk 2:42. 1. It was their constant practice to attend there, according to the law, though it was a long journey, and they were poor, and perhaps not well able, without straitening themselves, to bear the expenses of it. Note, Public ordinances must be frequented, and we must not forsake the assembling of ourselves together, as the manner of some is. Worldly business must give way to spiritual concerns. Joseph and Mary had a son in the house with them, that was able to teach them better than all the rabbin at Jerusalem; yet they went up thither, after the custom of the feast. The Lord loves the gates of Zion more than all the dwellings of Jacob, and so should we. We have reason to suppose that Joseph went up likewise at the feasts of pentecost and tabernacles; for all the males were to appear there thrice a year, but Mary only at the passover, which was the greatest of the three feasts, and had most gospel in it. 2. The child Jesus, at twelve years old, went up with them. The Jewish doctors say that at twelve years old children must begin to fast from time to time, that they may learn to fast on the day of atonement; and that at thirteen years old a child begins to be a son of the commandment, that is, obliged to the duties of adult church-membership, having been from his infancy, by virtue of his circumcision, a son of the covenant. It is not said that this was the first time that Jesus went up to Jerusalem to worship at the feast: probably he had done it for some years before, having spirit and wisdom above his years; and all should attend on public worship that can hear with understanding, Neh 8:2. Those children that are forward in other things should be put forward in religion. It is for the honour of Christ that children should attend on public worship, and he is pleased with their hosannas; and those children that were in their infancy dedicated to God should be called upon, when they are grown up, to come to the gospel passover, to the Lord's supper, that they make it their own act and deed to join themselves to the Lord. II. Christ's tarrying behind his parents at Jerusalem, unknown to them, in which he designed to give an early specimen of what he was reserved for. 1. His parents did not return till they had fulfilled the days; they had staid there all the seven days at the feast, though it was not absolutely necessary that they should stay longer than the two first days, after which many went home. Note, It is good to stay to the conclusion of an ordinance, as becomes those who say, It is good to be here, and not to hasten away, as if we were like Doeg, detained before the Lord. 2. The child tarried behind in Jerusalem, not because he was loth to go home, or shy of his parents' company, but because he had business to do there, and would let his parents know that he had a Father in heaven, whom he was to be observant of more than of them; and respect to him must not be construed disrespect to them. Some conjecture that he tarried behind in the temple, for it was the custom of the pious Jews, on the morning that they were to go home, to go first to the temple, to worship God; there he staid behind, and found entertainment there till they found him again. Or, perhaps, he staid at the house where they lodged, or some other friend's house (and such a child as he was could not but be the darling of all that knew him, and every one would court his company), and went up to the temple only at church-time; but so it was that he staid behind. It is good to see young people willing to dwell in the house of the Lord; they are then like Christ. 3. His parents went the first day's journey without any suspicion that he was left behind, for they supposed him to have been in the company, Luk 2:44. On these occasions, the crowd was very great, especially the first day's journey, and the roads full of people; and they concluded that he came along with some of their neighbours, and they sought him among their kindred and acquaintance, that were upon the road, going down. Pray did you see our Son? or, Did you see him? Like the spouses's inquiry, Saw ye him whom my soul loveth? This was a jewel worth seeking after. They knew that every one would be desirous of his company, and that he would be willing to do good among his kinsfolk and acquaintance, but among them they found him not, Luk 2:45. There are many, too many, who are our kinsfolk and acquaintance, that we cannot avoid conversing with, among whom we find little or nothing of Christ. When they could not hear of him in this and the other company upon the road, yet they hoped they should meet with him at the place where they lodged that night; but there they could learn no tidings of him. Compare this with Job 23:8, Job 23:9. 4. When they found him not at their quarters at night, they turned back again, next morning, to Jerusalem, seeking him. Note, Those that would find Christ must seek till they find; for he will at length be found of those that seek him, and will be found their bountiful rewarder. Those that have lost their comforts in Christ, and the evidences of their interest in him, must bethink themselves where, and when, and how, they lost them, and must turn back again to the place where they last had them; must remember whence they are fallen, and repent, and do their first works, and return to their first love, Rev 2:4, Rev 2:5. Those that would recover their lost acquaintance with Christ must go to Jerusalem, the city of our solemnities, the place which he has chosen to put his name there; must attend upon him in his ordinances, in the gospel-passover, there they may hope to meet him. 5. The third day they found him in the temple, in some of the apartments belonging to the temple, where the doctors of the law kept, not their courts, but their conferences rather, or their schools for disputation; and there they found him sitting in the midst of them (Luk 2:46), not standing as a catechumen to be examined or instructed by them, for he had discovered such measures of knowledge and wisdom that they admitted him to sit among them as a fellow or member of their society. This is an instance, not only that he was filled with wisdom (Luk 2:40), but that he had both a desire to increase it and a readiness to communicate it; and herein he is an example to children and young people, who should learn of Christ to delight in the company of those they may get good by, and choose to sit in the midst of the doctors rather than in the midst of the players. Let them begin at twelve years old, and sooner, to enquire after knowledge, and to associate with those that are able to instruct them; it is a hopeful and promising presage in youth to be desirous of instruction. Many a youth at Christ's age now would have been playing with the children in the temple, but he was sitting with the doctors in the temple. (1.) He heard them. Those that would learn must be swift to hear. (2.) He asked them questions; whether, as a teacher (he had authority so to ask) or as a learner (he had humility so to ask) I know not, or whether as an associate, or joint-searcher after truth, which must be found out by mutual amicable disquisitions. (3.) He returned answers to them, which were very surprising and satisfactory, Luk 2:47. And his wisdom and understanding appeared as much in the questions he asked as in the answers he gave, so that all who heard him were astonished: they never heard one so young, no indeed any of their greatest doctors, talk sense at the rate that he did; like David, he had more understanding than all his teachers, yea, than the ancients, Psa 119:99, Psa 119:100. Now Christ showed forth some rays of his glory, which were presently drawn in again. He gave them a taste (says Calvin) of his divine wisdom and knowledge. Methinks this public appearance of Christ in the temple, as a teacher, was like Moses's early attempt to deliver Israel, which Stephen put this construction upon, that he supposed his brethren would have understood, by that, how God by his hand would deliver them, Act 7:24, Act 7:25. They might have taken the hint, and been delivered then, but they understood not; so they here might have had Christ (for aught I know) to enter upon his work now, but they were only astonished, and understood not the indication; and therefore, like Moses, he retires into obscurity again, and they hear no more of him for many years after. 6. His mother talked with him privately about it. When the company broke up, she took him aside, and examined him about it with a deal of tenderness and affection, Luk 2:48. Joseph and Mary were both amazed to find him there, and to find that he had so much respect showed him as to be admitted to sit among the doctors, and to be taken notice of. His father knew he had only the name of a father, and therefore said nothing. But, (1.) His mother told him how ill they took it: "Son, why hast thou thus dealt with us? Why didst thou put us into such a fright?" They were ready to say, as Jacob of Joseph, "A wild beast has devoured him; or, He is fallen into the hands of some more cruel enemy, who has at length found out that he was the young child whose life Herod had sought some years ago." A thousand imaginations, we may suppose, they had concerning him, each more frightful than another. "Now, why hast thou given us occasion for these fears? Thy father and I have sought thee, sorrowing; not only troubled that we lost thee, but vexed at ourselves that we did not take more care of thee, to bring thee along with us." Note, Those may have leave to complain of their losses that think they have lost Christ. But their weeping did not hinder sowing; they did not sorrow and sit down in despair, but sorrowed and sought. Note, If we would find Christ, we must seek him sorrowing, sorrowing that we have lost him, that we have provoked him to withdraw, and that we have sought him no sooner. They that thus seek him in sorrow shall find him, at length, with so much the greater joy. (2.) He gently reproved their inordinate solicitude about him (Luk 2:49): "How is it that you sought me? You might have depended upon it, I would have followed you home when I had done the business I had to do here. I could not be lost in Jerusalem. Wist ye not that I ought to be, en tois tou patros mou; - in my Father's house?" so some read it; "where else should the Son be, who abideth in the house for ever? I ought to be," [1.] "Under my Father's care and protection; and therefore you should have cast the care of me upon him, and not have burdened yourselves with it." Christ is a shaft hid in his Father's quiver, Isa 49:2. He takes care of his church likewise, and therefore let us never despair of its safety. [2.] "At my Father's work" (so we take it): "I must be about my Father's business, and therefore could not go home as soon as you might. Wist ye not? Have you not already perceived that concerning me, that I have devoted myself to the service of religion, and therefore must employ myself in the affairs of it?" Herein he hath left us an example; for it becomes the children of God, in conformity to Christ, to attend their heavenly Father's business, and to make all other business give way to it. This word of Christ we now think we understand very well, for he hath explained it in what he hath done and said. It was his errand into the world, and his meat and drink in the world, to do his Father's will, and finish his work: and yet at that time his parents understood not this saying, Luk 2:50. They did not understand what business he had to do then in the temple for his Father. They believed him to be the Messiah, that should have the throne of his father David; but they thought that should rather bring him to the royal palace than to the temple. They understood not his prophetical office; and he was to do much of his work in that. Lastly, Here is their return to Nazareth. This glimpse of his glory was to be short. It was now over, and he did not urge his parents either to come and settle at Jerusalem or to settle him there (though that was the place of improvement and preferment, and where he might have the best opportunities of showing his wisdom), but very willingly retired into his obscurity at Nazareth, where for many years he was, as it were, buried alive. Doubtless, he came up to Jerusalem, to worship at the feast, three times a year, but whether he ever went again into the temple, to dispute with the doctors there, we are not told; it is not improbable but he might. But here we are told, 1. That he was subject to his parents. Though once, to show that he was more than a man, he withdrew himself from his parents, to attend his heavenly Father's business, yet he did not, as yet, make that his constant practice, nor for many years after, but was subject to them, observed their order, and went and came as they directed, and, as it should seem, worked with his father at the trade of a carpenter. Herein he hath given an example to children to be dutiful and obedient to their parents in the Lord. Being made of a woman, he was made under the law of the fifth commandment, to teach the seed of the faithful thus to approve themselves to him a faithful seed. Though his parents were poor and mean, though his father was only his supposed father, yet he was subject to them; though he was strong in spirit, and filled with wisdom nay though he was the Son of God, yet he was subject to his parents; how then will they answer it who, though foolish and weak, yet are disobedient to their parents? 2. That his mother, though she did not perfectly understand her son's sayings, yet kept them in her heart, expecting that hereafter they would be explained to her, and she should fully understand them, and know how to make use of them. However we may neglect men's sayings because they are obscure (Si non vis intelligi debes negligi - If it be not intelligible, it is not valuable), yet we must not think so of God's sayings. That which at first is dark, so that we know not what to make of it, may afterwards become plain and easy; we should therefore lay it up for hereafter. See Joh 2:22. We may find use for that another time which now we see not how to make useful to us. A scholar keeps those grammar rules in memory which at present he understands not the use of, because he is told that they will hereafter be of use to him; so we must do by Christ's sayings. 3. That he improved, and came on, to admiration (Luk 2:52): He increased in wisdom and stature. In the perfections of his divine nature there could be no increase; but this is meant of his human nature, his body increased in stature and bulk, he grew in the growing age; and his soul increased in wisdom, and in all the endowments of a human soul. Though the Eternal Word was united to the human soul from his conception, yet the divinity that dwelt in him manifested itself to his humanity by degrees, ad modum recipientis - in proportion to his capacity; as the faculties of his human soul grew more and more capable, the gifts it received from the divine nature were more and more communicated. And he increased in favour with God and man, that is, in all those graces that rendered him acceptable to God and man. Herein Christ accommodated himself to his estate of humiliation, that, as he condescended to be an infant, a child, a youth, so the image of God shone brighter in him, when he grew up to be a youth, than it did, or could, while he was an infant and a child. Note, Young people, as they grow in stature, should grow in wisdom, and then, as they grow in wisdom, they will grow in favour with God and man.

We have here an account of the consequences of this glorious miracle, which were as usual; to some it was a savour of life unto life, to others of death unto death. I. Some were invited by it, and induced to believe. Many of the Jews, when they saw the things that Jesus did, believed on him, and well they might, for it was an incontestable proof of his divine mission. They had often heard of his miracles, and yet evaded the conviction of them, by calling in question the matter of fact; but now that they had themselves seen this done their unbelief was conquered, and they yielded at last. But blessed are those who have not seen and yet have believed. The more we see of Christ the more cause we shall see to love him and confide in him. These were some of those Jews that came to Mary, to comfort her. When we are doing good offices to others we put ourselves in the way of receiving favours from God, and have opportunities of getting good when we are doing good. II. Others were irritated by it, and hardened in their unbelief. 1. The informers were so (Joh 11:46): Some of them, who were eye-witnesses of the miracle, were so far from being convinced that they went to the Pharisees, whom they knew to be his implacable enemies, and told them what things Jesus had done; not merely as a matter of news worthy their notice, much less as an inducement to them to think more favourably of Christ, but with a spiteful design to excite those who needed no spur the more vigorously to prosecute him. Here is a strange instance, (1.) Of a most obstinate infidelity, refusing to yield to the most powerful means of conviction; and it is hard to imagine how they could evade the force of this evidence, but that the god of this world had blinded their minds. (2.) Of a most inveterate enmity. If they would not be satisfied that he was to be believed in as the Christ, yet one would think they should have been mollified, and persuaded not to persecute him; but, if the water be not sufficient to quench the fire, it will inflame it. They told what Jesus had done, and told no more than what was true; but their malice gave a tincture of diabolism to their information equal to that of lying; perverting what is true is as bad as forging what is false. Doeg is called a false, lying, and deceitful tongue (Psa 52:2-4; Psa 120:2, Psa 120:3), though what he said was true. 2. The judges, the leaders, the blind leaders, of the people were no less exasperated by the report made to them, and here we are told what they did. (1.) A special council is called and held (Joh 11:47): Then gathered the chief priests and Pharisees a council, as was foretold, Psa 2:2, The rulers take counsel together against the Lord. Consultations of the sanhedrim were intended for the public good; but here, under colour of this, the greatest injury and mischief are done to the people. The things that belong to the nation's peace were hid from the eyes of those that were entrusted with its counsels. This council was called, not only for joint advice, but for mutual irritation; that as iron sharpens iron, and as coals are to burning coals and wood to fire, so they might exasperate and inflame one another with enmity and rage against Christ and his doctrine. (2.) The case is proposed, and shown to be weighty and of great consequence. [1.] The matter to be debated was what course they should take with this Jesus, to stop the growth of his interest; they said What do we? For this man doeth many miracles. The information given about the raising of Lazarus was produced, and the men, brethren, and fathers were called in to help as solicitously as if a formidable enemy had been with an army in the heart of their country. First, They own the truth of Christ's miracles, and that he had wrought many of them; they are therefore witnesses against themselves, for they acknowledge his credentials and yet deny his commission. Secondly, They consider what is to be done, and chide themselves that they have not done something sooner effectually to crush him. They do not take it at all into their consideration whether they shall not receive him and own him as the Messiah, though they profess to expect him, and Jesus gave pregnant proofs of his being so; but they take it for granted that he is an enemy, and as such is to be run down: "What do we? Have we no care to support our church? Is it nothing to us that a doctrine so destructive to our interest spreads thus? Shall we tamely yield up the ground we have got in the affections of the people? Shall we see our authority brought into contempt, and the craft by which we get our living ruined, and not bestir ourselves? What have we been doing all this while? And what are we now thinking of? Shall we be always talking, and bring nothing to pass?" [2.] That which made this matter weighty was the peril they apprehended their church and nation to be in from the Romans (Joh 11:48): "If we do not silence him, and take him off, all men will believe on him; and, this being the setting up of a new king, the Romans will take umbrage at it, and will come with an army, and take away our place and nation, and therefore it is no time to trifle." See what an opinion they have, First, Of their own power. They speak as if they thought Christ's progress and success in his work depended upon their connivance; as if he could not go on to work miracles, and make disciples, unless they let him alone; as if it were in their power to conquer him who had conquered death, or as if they could fight against God, and prosper. But he that sits in heaven laughs at the fond conceit which impotent malice has of its own omnipotence. Secondly, Of their own policy. They fancy themselves to be men of mighty insight and foresight, and great sagacity in their moral prognostications. a. They take on them to prophecy that, in a little time, if he have liberty to go on, all men will believe on him, hereby owning, when it was to serve their purpose, that his doctrine and miracles had a very convincing power in them, such as could not be resisted, but that all men would become his proselytes and votaries. Thus do they now make his interest formidable, though, to serve another turn, these same men strove to make it contemptible, Joh 7:48, Have any of the rulers believed on him? This was the thing they were afraid of, that men would believe on him, and then all their measures were broken. Note, The success of the gospel is the dread of its adversaries; if souls be saved, they are undone. b. They foretel that if the generality of the nation be drawn after him, the rage of the Romans will be drawn upon them. They will come and take away our place; the country in general, especially Jerusalem, or the temple, the holy place, and their place, their darling, their idol; or, their preferments in the temple, their places of power and trust. Now it was true that the Romans had a very jealous eye upon them, and knew they wanted nothing but power and opportunity to shake off their yoke. It was likewise true that if the Romans should pour an army in upon them it would be very hard for them to make any head against it; yet here appeared a cowardice which one would not have found in the priests of the Lord if they had not by their wickedness forfeited their interest in God and all good men. Had they kept their integrity, they needed not to have feared the Romans; but they speak like a dispirited people, as the men of Judah when they basely said to Samson, Knowest thou not that the Philistines rule over us? Jdg 15:11. When men lose their piety they lose their courage. But, (a.) It was false that there was any danger of the Romans' being irritated against their nation by the progress of Christ's gospel, for it was no way hurtful to kings nor provinces, but highly beneficial. The Romans had no jealousy at all of his growing interest; for he taught men to give tribute to Caesar, and not to resist evil, but to take up the cross. The Roman governor, at his trial, could find no fault in him. There was more danger of the Romans' being incensed against the Jewish nation by the priests than by Christ. Note, Pretended fears are often the colour of malicious designs. (b.) Had there really been some danger of displeasing the Romans by tolerating Christ's preaching, yet this would not justify their hating and persecuting a good man. Note, [a.] The enemies of Christ and his gospel have often coloured their enmity with a seeming care for the public good and the common safety, and, in order to this, have branded his prophets and ministers as troublers of Israel, and men that turn the world upside down. [b.] Carnal policy commonly sets up reasons of state, in opposition to rules of justice. When men are concerned for their own wealth and safety more than for truth and duty, it is wisdom from beneath, which is earthly, sensual, and devilish. But see what was the issue; they pretended to be afraid that their tolerating Christ's gospel would bring desolation upon them by the Romans, and therefore, right or wrong, set themselves against it; but it proved that their persecuting the gospel brought upon them that which they feared, filled up the measure of their iniquity, and the Romans came and took away their place and nation, and their place knows them no more. Note, That calamity, which we seek to escape by sin we take the most effectual course to bring upon our own heads; and those who think by opposing Christ's kingdom to secure or advance their own secular interest will find Jerusalem a more burdensome stone than they think it is, Zac 12:3. The fear of the wicked it shall come upon them, Pro 10:24. (3.) Caiaphas makes a malicious but mystical speech in the council on this occasion. [1.] The malice of it appears evident at first view, Joh 11:49, Joh 11:50. He, being the high priest, and so president of the council, took upon him to decide the matter before it was debated: "You know nothing at all, your hesitating betrays your ignorance, for it is not a thing that will bear a dispute, it is soon determined, if you consider that received maxim, That it is expedient for us that one man should die for the people." Here, First, The counsellor was Caiaphas, who was high priest that same year. The high priesthood was by divine appointment settled upon the heir male of the house of Aaron, for and during the term of his natural life, and then to his heir male; but in those degenerate times it was become, though not an annual office, like a consulship, yet frequently changed, as they could make an interest with the Roman powers. Now it happened that this year Caiaphas wore the mitre. Secondly, The drift of the advice was, in short, this, That some way or other must be found out to put Jesus to death. We have reason to think that they strongly suspected him to be indeed the Messiah; but his doctrine was so contrary to their darling traditions and secular interest, and his design did so thwart their notions of the Messiah's kingdom, that they resolve, be he who he will, he must be put to death. Caiaphas does not say, Let him be silenced, imprisoned, banished, though amply sufficient for the restraint of one they thought dangerous; but die he must. Note, Those that have set themselves against Christianity have commonly divested themselves of humanity, and been infamous for cruelty. Thirdly, This is plausibly insinuated, with all the subtlety as well as malice of the old serpent. 1. He suggests his own sagacity, which we must suppose him as high priest to excel in, though the Urim and Thummim were long since lost. How scornfully does he say, "You know nothing, who are but common priests; but you must give me leave to see further into things than you do!" Thus it is common for those in authority to impose their corrupt dictates by virtue of that; and, because they should be the wisest and best, to expect that every body should believe they are so. 2. He takes it for granted that the case is plain and past dispute, and that those are very ignorant who do not see it to be so. Note, Reason and justice are often run down with a high hand. Truth is fallen in the streets, and, when it is down, down with it; and equity cannot enter, and, when it is out, out with it, Isa 59:14. 3. He insists upon a maxim in politics, That the welfare of communities is to be preferred before that of particular persons. It is expedient for us as priests, whose all lies at stake, that one man die for the people. Thus far it holds true, that it is expedient, and more than so, it is truly honourable, for a man to hazard his life in the service of his country (Phi 2:17; Jo1 3:16); but to put an innocent man to death under colour of consulting the public safety is the devil's policy. Caiaphas craftily insinuates that the greatest and best man, though major singulis - greater than any one individual, is minor universis - less than the collected mass, and ought to think his life well spent, nay well lost, to save his country from ruin. But what is this to the murdering of one that was evidently a great blessing under pretence of preventing an imaginary mischief to the country? The case ought to have been put thus: Was it expedient for them to bring upon themselves and upon their nation the guilt of blood, a prophet's blood, for the securing of their civil interests from a danger which they had no just reason to be afraid of? Was it expedient for them to drive God and their glory from them, rather than venture the Romans' displeasure, who could do them no harm if they had God on their side? Note, Carnal policy, which steers only by secular considerations, while it thinks to save all by sin, ruins all at last. [2.] The mystery that was in this counsel of Caiaphas does not appear at first view, but the evangelist leads us into it (Joh 11:51, Joh 11:52): This spoke he not of himself, it was not only the language of his own enmity and policy, but in these words he prophesied, though he himself was not aware of it, that Jesus should die for that nation. Here is a precious comment upon a pernicious text; the counsel of cursed Caiaphas so construed as to fall in with the counsels of the blessed God. Charity teaches us to put the most favourable construction upon men's words and actions that they will fear; but piety teaches us to make a good improvement of them, even contrary to that for which they were intended. If wicked men, in what they do against us, are God's hand to humble and reform us, why may they not in what they say against us be God's mouth to instruct and convince us? But in this of Caiaphas there was an extraordinary direction of Heaven prompting him to say that which was capable of a very sublime sense. As the hearts of all men are in God's hand, so are their tongues. Those are deceived who say, "Our tongues are our own, so that either we may say what we will, and are not accountable to God's judgment, or we can say what we will, and are not restrainable by his providence and power." Balaam could not say what he would, when he came to curse Israel, nor Laban when he pursued Jacob. (4.) The evangelist explains and enlarges upon Caiaphas's words. [1.] He explains what he said, and shows how it not only was, but was intended to be, accommodated to an excellent purpose. He did not speak it of himself. As it was an artifice to stir up the council against Christ, he spoke it of himself, or of the devil rather; but as it was an oracle, declaring it the purpose and design of God by the death of Christ to save God's spiritual Israel from sin and wrath, he did not speak it of himself, for he knew nothing of the matter, he meant not so, neither did his heart think so, for nothing was in his heart but to destroy and cut off, Isa 10:7. First, He prophesied, and those that prophesied did not, in their prophesying, speak of themselves. But is Caiaphas also among the prophets? He is so, pro hc vice - this once, though a bad man, and an implacable enemy to Christ and his gospel. Note, 1. God can and often does make wicked men instruments to serve his own purposes, even contrary to their own intentions; for he has them not only in a chain, to restrain them from doing the mischief they would, but in a bridle, to lead them to do the service they would not. 2. Words of prophecy in the mouth are no infallible evidence of a principle of grace in the heart. Lord, Lord, have we not prophesied in thy name? will be rejected as a frivolous plea. Secondly, He prophesied, being high priest that year; not that his being high priest did at all dispose or qualify him to be a prophet; we cannot suppose the pontifical mitre to have first inspired with prophecy the basest head that ever wore it; but, 1. Being high priest, and therefore of note and eminence in the conclave, God was pleased to put this significant word into his mouth rather than into the mouth of any other, that it might be the more observed or the non-observance of it the more aggravated. The apophthegms of great men have been thought worthy of special regard: A divine sentence is in the lips of the king; therefore this divine sentence was put into the lips of the high priest, that even out of his mouth this word might be established, That Christ died for the good of the nation, and not for any iniquity in his hands. He happened to be high priest that year which was fixed to be the year of the redeemed, when Messiah the prince must be cut off, but not for himself (Dan 9:26), and he must own it. 2. Being high priest that year, that famous year, in which there was to be such a plentiful effusion of the Spirit, more than had ever been yet, according to the prophecy (Joe 2:28, Joe 2:29, compared with Act 2:17), some drops of the blessed shower light upon Caiaphas, as the crumbs (says Dr. Lightfoot) of the children's bread, which fall from the table among the dogs. This year was the year of the expiration of the Levitical priesthood; and out of the mouth of him who was that year high priest was extorted an implicit resignation of it to him who should not (as they had done for many ages) offer beasts for that nation, but offer himself, and so make an end of the sin-offering. This resignation he made inwittingly, as Isaac gave the blessing to Jacob. Thirdly, The matter of his prophecy was that Jesus should die for that nation, the very thing to which all the prophets bore witness, who testified beforehand the sufferings of Christ (Pe1 1:11), that the death of Christ must be the life and salvation of Israel; he meant by that nation those in it that obstinately adhered to Judaism, but God meant those in it that would receive the doctrine of Christ, and become followers of him, all believers, the spiritual seed of Abraham. The death of Christ, which Caiaphas was now projecting, proved the ruin of that interest in the nation of which he intended it should be the security and establishment, for it brought wrath upon them to the uttermost; but it proved the advancement of that interest of which he hoped it would have been the ruin, for Christ, being lifted up from the earth, drew all men unto him. It is a great thing that is here prophesied: That Jesus should die, die for others, not only for their good, but in their stead, dies for that nation, for they had the first offer made them of salvation by his death. If the whole nation of the Jews had unanimously believed in Christ, and received his gospel, they had been not only saved eternally, but saved as a nation from their grievances. The fountain was first opened to the house of David, Zac 13:1. He so died for that nation as that the whole nation should not perish, but that a remnant should be saved, Rom 11:5. [2.] The evangelist enlarges upon this word of Caiaphas (Joh 11:52), not for that nation only, how much soever it thought itself the darling of Heaven, but that also he should gather together in one the children of God that were scattered abroad. Observe here, First, The persons Christ died for: Not for the nation of the Jews only (it would have been comparatively but a light thing for the Son of God to go through so vast an undertaking only to restore the preserved of Jacob, and the outcasts of Israel); no, he must be salvation to the ends of the earth, Isa 49:6. He must die for the children of God that were scattered abroad. 1. Some understand it of the children of God that were then in being, scattered abroad in the Gentile world, devout men of every nation (Act 2:5), that feared God (Act 10:2), and worshipped him (Act 17:4), proselytes of the gate, who served the God of Abraham, but submitted not to the ceremonial law of Moses, persons that had a savour of natural religion, but were dispersed in the nations, had no solemn assemblies of their own, nor any peculiar profession to unite in or distinguish themselves by. Now Christ died to incorporate these in one great society, to be denominated from him and governed by him; and this was the setting up of a standard, to which all that had a regard to God and a concern for their souls might have recourse, and under which they might enlist themselves. 2. Others take in with these all that belong to the election of grace, who are called the children of God, though not yet born, because they are predestinated to the adoption of children, Eph 1:5. Now these are scattered abroad in several places of the earth, out of all kindreds and tongues (Rev 7:9), and in several ages of the world, to the end of time; there are those that fear him throughout all generations, to all these he had an eye in the atonement he made by his blood; as he prayed, so he died, for all that should believe on him. Secondly, The purpose and intention of his death concerning those persons; he died to gather in those who wandered, and to gather together in one those who were scattered; to invite those to him who were at a distance from him, and to unite those in him who were at a distance from each other. Christ's dying is, 1. The great attractive of our hearts; for this end he is lifted up, to draw men to him. The conversion of souls is the gathering to them in to Christ as their ruler and refuge, as the doves to their windows; and he died to effect this. By dying he purchased them to himself, and the gift of the Holy Ghost for them; his love in dying for us is the great loadstone of our love. 2. The great centre of our unity. He gathers them together in one, Eph 1:10. They are one with him, one body, one spirit, and one with each other in him. All the saints in all places and ages meet in Christ, as all the members in the head, and all the branches in the root. Christ by the merit of his death recommended all the saints in one to the grace and favour of God (Heb 2:11-13), and by the motive of his death recommends them all severally to the love and affection one of another, Joh 13:34. (5.) The result of this debate is a resolve of the council to put Jesus to death (Joh 11:53): From that day they took counsel together, to put him to death. They now understood one another's minds, and so each was fixed in his own, that Jesus must die; and, it should seem, a committee was appointed to sit, de die in diem - daily, to consider of it, to consult about it, and to receive proposals for effecting it. Note, The wickedness of the wicked ripens by degrees, Jam 1:15; Eze 7:10. Two considerable advances were now made in their accursed design against Christ. [1.] What before they had thought of severally now they jointly concurred in, and so strengthened the hands one of another in this wickedness, and proceeded with the greater assurance. Evil men confirm and encourage themselves and one another in evil practices, by comparing notes; men of corrupt minds bless themselves when they find others of the same mind: then the wickedness which before seemed impracticable appears not only possible, but easy to be effected, vis unita fortior - energies, when united, become more efficient. [2.] What before they wished done, but wanted a colour for, now they are furnished with a plausible pretence to justify themselves in, which will serve, if not to take off the guilt (that is the least of their care), yet to take off the odium, and so satisfy, if not the personal, yet the political conscience, as some subtly distinguish. Many will go on very securely in doing an evil thing as long as they have but something to say in excuse for it. Now this resolution of theirs to put him to death, right or wrong, proves that all the formality of a trial, which he afterwards underwent, was but show and pretence; they were before determined what to do. (6.) Christ hereupon absconded, knowing very well what was the vote of their close cabal, Joh 11:54. [1.] He suspended his public appearances: He walked no more openly among the Jews, among the inhabitants of Judea, who were properly called Jews, especially those at Jerusalem; ou periepatei - he did not walk up and down among them, did not go from place to place, preaching and working miracles with the freedom and openness that he had done, but while he staid in Judea, he was there incognito. Thus the chief priests put the light of Israel under a bushel. [2.] He withdrew into an obscure part of the country, so obscure that the name of the town he retired to is scarcely met with any where else. He went to a country near the wilderness, as if he were driven out from among men, or rather wishing, with Jeremiah, that he might have in the wilderness a lodging place of way-faring men, Jer 9:2. He entered into a city called Ephraim, some think Ephratah, that is, Bethlehem, where he was born, and which bordered upon the wilderness of Judah; others think Ephron, or Ephraim, mentioned Ch2 13:19. Thither his disciples went with him; neither would they leave him in solitude, nor would he leave them in danger. There he continued, dietribe, there he conversed, he knew how to improve this time of retirement in private conversation, when he had not an opportunity of preaching publicly. He conversed with his disciples, who were his family, when he was forced from the temple, and his diatribai, or discourses there, no doubt, were very edifying. We must do the good we can, when we cannot do the good we would. But why would Christ abscond now? It was not because he either feared the power of his enemies or distrusted his own power; he had many ways to save himself, and was neither averse to suffering nor unprepared for it; but he retired, First, To put a mark of his displeasure upon Jerusalem and the people of the Jews. They rejected him and his gospel; justly therefore did he remove himself and his gospel from them. The prince of teachers was now removed into a corner (Isa 30:20); there was no open vision of him; and it was a sad presage of that thick darkness which was shortly to come upon Jerusalem, because she knew not the day of her visitation. Secondly, To render the cruelty of his enemies against him the more inexcusable. If that which was grievous to them, and thought dangerous to the public, was his public appearance, he would try whether their anger would be turned away by his retirement into privacy; when David had fled to Gath, Saul was satisfied, and sought no more for him, Sa1 27:4. But it was the life, the precious life, that these wicked men hunted after. Thirdly, His hour was not yet come, and therefore he declined danger, and did it in a way common to men, both to warrant and encourage the flight of his servants in time of persecution and to comfort those who are forced from their usefulness, and buried alive in privacy and obscurity; the disciple is not better than his Lord. Fourthly, His retirement, for awhile, was to make his return into Jerusalem, when his hour was come, the more remarkable and illustrious. This swelled the acclamations of joy with which his well-wishers welcomed him at his next public appearance, when he rode triumphantly into the city. (7.) The strict enquiry made for him during his recess, Joh 11:55-57. [1.] The occasion of it was the approach of the passover, at which they expected his presence, according to custom (Joh 11:55): The Jews' passover was nigh at hand; a festival which shone bright in their calendar, and which there was great expectation of for some time before. This was Christ's fourth and last passover, since he entered upon his public ministry, and it might truly be said (as, Ch2 35:18), There never was such a passover in Israel, for in it Christ our passover was sacrificed for us. Now the passover being at hand, many went out of all parts of the country to Jerusalem, to purify themselves. This was either, First, A necessary purification of those who had contracted any ceremonial pollution; they came to be sprinkled with the water of purification, and to perform the other rites of cleansing according to the law, for they might not eat the passover in their uncleanness, Num 9:6. Thus before our gospel passover we must renew our repentance, and by faith wash in the blood of Christ, and so compass God's altar. Or, Secondly, A voluntary purification, or self-sequestration, by fasting and prayer, and other religious exercises, which many that were more devout than their neighbours spent some time in before the passover, and chose to do it at Jerusalem, because of the advantage of the temple-service. Thus must we by solemn preparation set bounds about the mount on which we expect to meet with God. [2.] The enquiry was very solicitous: They said, What think you, that he will not come to the feast? Joh 11:56. First, Some think this was said by those who wished well to him, and expected his coming, that they might hear his doctrine and see his miracles. Those who came early out of the country, that they might purify themselves, were very desirous to meet with Christ, and perhaps came up the sooner with that expectation, and therefore as they stood in the temple, the place of their purification, they enquired what news of Christ? Could any body give them hopes of seeing him? If there were those, and those of the most devout people, and best affected to religion, who showed this respect to Christ, it was a check to the enmity of the chief priests, and a witness against them. Secondly, It should rather seem that they were his enemies who made this enquiry after him, who wished for an opportunity to lay hands on him. They, seeing the town begin to fill with devout people out of the country, wondered they did not find him among them. When they should have been assisting those that came to purify themselves, according to the duty of their place, they were plotting against Christ. How miserably degenerate was the Jewish church, when the priests of the Lord were become like the priests of the calves, a snare upon Mizpeh, and a net spread upon Tabor, and were profound to make slaughter (Hos 5:1, Hos 5:2), - when, instead of keeping the feast with unleavened bread, they were themselves soured with the leaven of the worst malice! Their asking, What think you? Will he not come up to the feast? implies, 1. An invidious reflection upon Christ, as if he would omit his attendance on the feast of the Lord for fear of exposing himself. If others, through irreligion, be absent, they are not animadverted upon; but if Christ be absent, for his own preservation (for God will have mercy, and not sacrifice), it is turned to his reproach, as it was to David's that his seat was empty at the feast, though Saul wanted him only that he might have an opportunity of nailing him to the wall with his javelin, Sa1 20:25-27, etc. It is sad to see holy ordinances prostituted to such unholy purposes. 2. A fearful apprehension that they had of missing their game: "Will he not come up to the feast? If he do not, our measures are broken, and we are all undone; for there is no sending a pursuivant into the country, to fetch him up." [3.] The orders issued out by the government for the apprehending of him were very strict, Joh 11:57. The great sanhedrim issued out a proclamation, strictly charging and requiring that if any person in city or country knew where he was (pretending that he was a criminal, and had fled from justice) they should show it, that he might be taken, probably promising a reward to any that would discover him, and imposing a penalty on such as harboured him; so that hereby he was represented to the people as an obnoxious dangerous man, an outlaw, whom any one might have a blow at. Saul issued out such a proclamation for the apprehending of David, and Ahab of Elijah. See, First, How intent they were upon this prosecution, and how indefatigably they laboured in it, now at a time when, if they had had any sense of religion and the duty of their function, t

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