Resultados para: "GEHAZI"

I. Concerning the plague of leprosy we may observe in general, 1. That it was rather an uncleanness than a disease; or, at least, so the law considered it, and therefore employed not the physicians but the priests about it. Christ is said to cleanse lepers, not to cure them. We do not read of any that died of the leprosy, but it rather buried them alive, by rendering them unfit for conversation with any but such as were infected like themselves. Yet there is a tradition that Pharaoh, who sought to kill Moses, was the first that ever was struck with this disease, and that he died of it. It is said to have begun first in Egypt, whence it spread into Syria. It was very well known to Moses, when he put his own hand into his bosom and took it out leprous. 2. That it was a plague inflicted immediately by the hand of God, and came not from natural causes, as other diseases; and therefore must be managed according to a divine law. Miriam's leprosy, and Gehazi's, and king Uzziah's, were all the punishments of particular sins: and, if generally it was so, no marvel there was so much care taken to distinguish it from a common distemper, that none might be looked upon as lying under this extraordinary token of divine displeasure but those that really were so. 3. That it is a plague not now known in the world; what is commonly called the leprosy is of a quite different nature. This seems to have been reserved as a particular scourge for the sinners of those times and places. The Jews retained the idolatrous customs they had learnt in Egypt, and therefore God justly caused this with some others of the diseases of Egypt to follow them. Yet we read of Naaman the Syrian, who was a leper, Kg2 5:1. 4. That there were other breakings-out in the body which did very much resemble the leprosy, but were not it, which might make a man sore and loathsome and yet not ceremonially unclean. Justly are our bodies called vile bodies, which have in them the seeds of so many diseases, by which the lives of so many are made bitter to them. 5. That the judgment of it was referred to the priests. Lepers were looked upon as stigmatized by the justice of God, and therefore it was left to his servants the priests, who might be presumed to know his mark best, to pronounce who were lepers and who were not. All the Jews say, "Any priest, though disabled by a blemish to attend the sanctuary, might be a judge of the leprosy, provided the blemish were not in his eye. And he might" (they say) "take a common person to assist him in the search, but the priest only must pronounce the judgment." 6. That it was a figure of the moral pollution of men's minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse us; for herein the power of his grace infinitely transcends that of the legal priesthood, that the priest could only convict the leper (for by the law is the knowledge of sin), but Christ can cure the leper, he can take away sin. Lord, if thou wilt, thou canst make me clean, which was more than the priests could do, Mat 8:2. Some think that the leprosy signified, not so much sin in general as a state of sin, by which men are separated from God (their spot not being the spot of God's children), and scandalous sin, for which men are to be shut out from the communion of the faithful. It is a work of great importance, but of great difficulty, to judge of our spiritual state: we have all cause to suspect ourselves, being conscious to ourselves of sores and spots, but whether clean or unclean is the question. A man might have a scab (Lev 13:6) and yet be clean: the best have their infirmities; but, as there were certain marks by which to know that it was a leprosy, so there are characters of such as are in the gall of bitterness, and the work of ministers is to declare the judgment of leprosy and to assist those that suspect themselves in the trial of their spiritual state, remitting or retaining sin. And hence the keys of the kingdom of heaven are said to be given to them, because they are to separate between the precious and the vile, and to judge who are fit as clean to partake of the holy things and who as unclean must be debarred from them. II. Several rules are here laid down by which the judgment of the priest must be governed. 1. If the sore was but skin-deep, it was to be hoped it was not the leprosy, Lev 13:4. But, if it was deeper than the skin, the man must be pronounced unclean, Lev 13:3. The infirmities that consist with grace do not sink deep into the soul, but the mind still serves the law of God, and the inward man delights in it, Rom 7:22, Rom 7:25. But if the matter be really worse than it shows, and the inwards be infected, the case is dangerous. 2. If the sore be at a stay, and do not spread, it is no leprosy, Lev 13:4, Lev 13:5. But if it spread much abroad, and continue to do so after several inspections, the case is bad, Lev 13:7, Lev 13:8. If men do not grow worse, but a stop be put to the course of their sins and their corruptions be checked, it is to be hoped they will grow better; but if sin get ground, and they become worse every day, they are going downhill. 3. If there was proud raw flesh in the rising, the priest needed not to wait any longer, it was certainly a leprosy, Lev 13:10, Lev 13:11. Nor is there any surer indication of the badness of a man's spiritual state than the heart's rising in self-conceit, confidence in the flesh, and resistance of the reproofs of the word and strivings of the Spirit. 4. If the eruption, whatever it was, covered all the skin from head to foot, it was no leprosy (Lev 13:12, Lev 13:13); for it was an evidence that the vitals were sound and strong, and nature hereby helped itself, throwing out what was burdensome and pernicious. There is hope in the small-pox when they come out well: so if men freely confess their sins, and hide them not, there is no danger comparable to theirs that cover their sins. Some gather this from it, that there is more hope of the profane than of hypocrites. The publicans and harlots went into the kingdom of heaven before scribes and Pharisees. In one respect, the sudden breakings-out of passion, though bad enough, are not so dangerous as malice concealed. Others gather this, that, if we judge ourselves, we shall not be judged; if we see and own that there is no health in us, no soundness in our flesh, by reason of sin, we shall find grace in the eyes of the Lord. 5. The priest must take time in making his judgment, and not give it rashly. If the matter looked suspicious, he must shut up the patient seven days, and then seven days more, that his judgment might be according to truth. This teaches all, both ministers and people, not to be hasty in their censures, nor to judge any thing before the time. If some men's sins go before unto judgment, the sins of others follow after, and so men's good works; therefore let nothing be done suddenly, Ti1 5:22, Ti1 5:24, Ti1 5:25. 6. If the person suspected was found to be clean, yet he must wash his clothes (Lev 13:6), because he had been under the suspicion, and there had been in him that which gave ground for the suspicion. Even the prisoner that is acquitted must go down on his knees. We have need to be washed in the blood of Christ from our spots, though they be not leprosy-spots; for who can say, I am pure from sin? though there are those who through grace are innocent from the great transgression.

Here, I. It is supposed that the plague of the leprosy was not an incurable disease. Uzziah's indeed continued to the day of his death, and Gehazi's was entailed upon his seed; but Miriam's lasted only seven days: we may suppose that it often wore off in process of time. Though God contend long, he will not contend for ever. II. The judgment of the cure, as well as that of the disease, was referred to the priest. He must go out of the camp to the leper, to see whether his leprosy was healed, Lev 14:3. And we may suppose the priest did not contract any ceremonial uncleanness by coming near the leper, as another person would. It was in mercy to the poor lepers that the priests particularly had orders to attend them, for the priests' lips should keep knowledge; and those in affliction have need to be instructed both how to bear their afflictions and how to reap benefit by them, have need of the word, in concurrence with the rod, to bring them to repentance; therefore it is well for those that are sick if they have these messengers of the Lord of hosts with them, these interpreters, to show unto them God's uprightness, Job 33:23. When the leper was shut out, and could not go to the priests, it was well that the priests might come to him. Is any sick? Let him send for the elders, the ministers, Jam 5:14. If we apply it to the spiritual leprosy of sin, it intimates that when we withdraw from those who walk disorderly, that they may be ashamed, we must not count them as enemies, but admonish them as brethren, Th2 3:15. And also that when God by his grace has brought those to repentance who were shut out of communion for scandal, they ought with tenderness, and joy, and sincere affection, to be received in again. Thus Paul orders concerning the excommunicated Corinthian that when he had given evidences of his repentance they should forgive him, and comfort him, and confirm their love towards him, Co2 2:7, Co2 2:8. And ministers are entrusted by our Master with the declarative power of loosing as well as binding: both must be done with great caution and deliberation, impartially and without respect of persons, with earnest prayer to God for directions, and a sincere regard to the edification of the body of Christ, due care being always taken that sinners may not be encouraged by an excess of lenity, nor penitents discouraged by an excess of severity. Wisdom and sincerity are profitable to direct in this case. III. If it was found that the leprosy was healed, the priest must declare it with a particular solemnity. The leper or his friends were to get ready two birds caught for this purpose (any sort of wild birds that were clean), and cedar-wood, and scarlet, and hyssop; for all these were to be used in the ceremony. 1. A preparation was to be made of blood and water, with which the leper must be sprinkled. One of the birds (and the Jews say, if there was any difference, it must be the larger and better of the two) was to be killed over an earthen cup of spring water, so that the blood of the bird might discolour the water. This (as some other types) had its accomplishment in the death of Christ, when out of his pierced side there came water and blood, Joh 19:34. Thus Christ comes into the soul for its cure and cleansing, not by water only, but by water and blood, Jo1 5:6. 2. The living bird, with a little scarlet wool, and a bunch of hyssop, must be fastened to a cedar stick, dipped in the water and blood, which must be so sprinkled upon him that was to be cleansed, Lev 14:6, Lev 14:7. The cedar-wood signified the restoring of the leper to his strength and soundness, for that is a sort of wood not apt to putrefy. The scarlet wool signified his recovering a florid colour again, for the leprosy made him white as snow. And the hyssop intimated the removing of the disagreeable scent which commonly attended the leprosy. The cedar the stateliest plant, and hyssop the meanest, are here used together in this service (see Kg1 4:33); for those of the lowest rank in the church may be of use in their place, as well as those that are most eminent, Co1 12:2. Some make the slain bird to typify Christ dying for our sins, and the living bird Christ rising again for our justification. The dipping of the living bird in the blood of the slain bird intimated that the merit of Christ's death was that which made his resurrection effectual for our justification. He took his blood with him into the holy place, and there appeared a lamb as it had been slain. The cedar, scarlet wool, and hyssop, must all be dipped in the blood; for the word and ordinances, and all the operations of the Spirit, receive their efficacy for our cleansing from the blood of Christ. The leper must be sprinkled seven times, to signify a complete purification, in allusion to which David prays, Wash me thoroughly, Psa 51:2. Naaman was directed to wash seven times, Kg2 5:10. 3. The living bird was then to be let loose in the open field, to signify that the leper, being cleansed, was now no longer under restraint and confinement, but might take his liberty to go where he pleased. But this being signified by the flight of a bird towards heaven was an intimation to him henceforward to seek the things that are above, and not to spend this new life to which God had restored him merely in the pursuit of earthly things. This typified that glorious liberty of the children of God to which those are advanced who through grace are sprinkled from an evil conscience. Those whose souls before bowed down to the dust (Psa 44:25), in grief and fear, now fly in the open firmament of heaven, and soar upwards upon the wings of faith and hope, and holy love and joy. 4. The priest must, upon this, pronounce him clean. It was requisite that this should be done with solemnity, that the leper might himself be the more affected with the mercy of God to him in his recovery, and that others might be satisfied to converse with him. Christ is our priest, to whom the Father has committed all judgment, and particularly the judgment of the leprosy. By his definitive sentence impenitent sinners will have their everlasting portion assigned them with the unclean (Job 36:14), out of the holy city; and all that by his grace are cured and cleansed shall be received into the camp of the saints, into which no unclean thing shall enter. Those are clean indeed whom Christ pronounces so, and they need not regard what men say of them. But, though Christ was the end of this law for righteousness, yet being in the days of his flesh made under the law, which as yet stood unrepealed, he ordered those lepers whom he had cured miraculously to go and show themselves to the priest, and offer for their cleansing according to the law, Mat 8:4; Luk 17:14. The type must be kept up till it was answered by its antitype. 5. When the leper was pronounced clean, he must wash his body and his clothes, and shave off all his hair (Lev 14:8), must still tarry seven days out of the camp, and on the seventh day must do it again, Lev 14:9. The priest having pronounced him clean from the disease, he must make himself as clean as ever he could from all the remains of it, and from all other defilements, and he must take time to do this. Thus those who have the comfort of the remission of their sins, by the sprinkling of the blood of Christ upon their consciences, must with the utmost care and caution cleanse themselves from all filthiness both of flesh and spirit, and thoroughly purge themselves from their old sins; for every one that hath this hope in him will be concerned to purify himself.

Here is, I. God's judgment upon Miriam (Num 12:10): The cloud departed from off that part of the tabernacle, in token of God's displeasure, and presently Miriam became leprous; when God goes, evil comes; expect no good when God departs. The leprosy was a disease often inflicted by the immediate hand of God as the punishment of some particular sin, as on Gehazi for lying, on Uzziah for invading the priest's office, and here on Miriam for scolding and making mischief among relations. The plague of the leprosy, it is likely, appeared in her face, so that it appeared to all that saw her that she was struck with it, with the worst of it, she was leprous as snow; not only so white, but so soft, the solid flesh losing its consistency, as that which putrefies does. Her foul tongue (says bishop Hall) is justly punished with a foul face, and her folly in pretending to be a rival with Moses is made manifest to all men, for every one sees his face to be glorious, and hers to be leprous. While Moses needs a veil to hide his glory, Miriam needs one to hide her shame. Note, Those distempers which any way deform us ought to be construed as a rebuke to our pride, and improved for the cure of it, and under such humbling providences we ought to be very humble. It is a sign that the heart is hard indeed if the flesh be mortified, and yet the lusts of the flesh remain unmortified. It should seem that this plague upon Miriam was designed for an exposition of the law concerning the leprosy (Lev. 13), for it is referred to upon the rehearsal of that law, Deu 24:8, Deu 24:9. Miriam was struck with a leprosy, but not Aaron, because she was first in the transgression, and God would put a difference between those that mislead and those that are misled. Aaron's office, though it saved him not from God's displeasure, yet helped to secure him from this token of his displeasure, which would not only have suspended him for the present from officiating, when (there being no priests but himself and his two sons) he could ill be spared, but it would have rendered him and his office mean, and would have been a lasting blot upon his family. Aaron as priest was to be the judge of the leprosy, and his performing that part of his office upon this occasion, when he looked upon Miriam, and behold she was leprous, was a sufficient mortification to him. He was struck through her side, and could not pronounce her leprous without blushing and trembling, knowing himself to be equally obnoxious. This judgment upon Miriam is improvable by us as a warning to take heed of putting any affront upon our Lord Jesus. If she was thus chastised for speaking against Moses, what will become of those that sin against Christ? II. Aaron's submission hereupon (Num 12:11, Num 12:12); he humbles himself to Moses, confesses his fault, and begs pardon. He that but just now joined with his sister in speaking against Moses is here forced for himself and his sister to make a penitent address to him, and in the highest degree to magnify him (as if he had the power of God to forgive and heal) whom he had so lately vilified. Note, Those that trample upon the saints and servants of God will one day be glad to make court to them; at furthest, in the other world, as the foolish virgins to the wise for a little oil, and the rich man to Lazarus for a little water; and perhaps in this world, as Job's friend to him for his prayers, and here Aaron to Moses. Rev 3:9. In his submission, 1. He confesses his own and his sister's sin, Num 12:11. He speaks respectfully to Moses, of whom he had spoken slightly, calls him his lord, and now turns the reproach upon himself, speaks as one ashamed of what he had said: We have sinned, we have done foolishly. Those sin, and do foolishly, who revile and speak evil of any, especially of good people or of those in authority. Repentance is the unsaying of that which we have said amiss, and it had better be unsaid than that we be undone by it. 2. He begs Moses's pardon: Lay not this sin upon us. Aaron was to bring his gift to the altar, but, knowing that his brother had something against him, he of all men was concerned to reconcile himself to his brother, that he might be qualified to offer his gift. Some think that this speedy submission which God saw him ready to make was that which prevented his being struck with a leprosy as his sister was. 3. He recommends the deplorable condition of his sister to Moses's compassionate consideration (Num 12:12): Let her not be as one dead, that is, "Let her not continue so separated from conversation, defiling all she touches, and even to putrefy above ground as one dead." He eloquently describes the misery of her case, to move his pity. III. The intercession made for Miriam (Num 12:13): He cried unto the Lord with a loud voice, because the cloud, the symbol of his presence, was removed and stood at some distance, and to express his fervency in this request, Heal her now, O Lord, I beseech thee. By this he made it to appear that he did heartily forgive her the injury she had one him, that he had not accused her to God, nor called for justice against her; so far from this that, when God in tenderness to his honour had chastised her insolence, he was the first that moved for reversing the judgment. By this example we are taught to pray for those that despitefully use us; and not to take pleasure in the most righteous punishment inflicted either by God or man on those that have been injurious to us. Jeroboam's withered hand was restored at the special instance and request of the prophet against whom it had been stretched out, Kg1 13:6. So Miriam here was healed by the prayer of Moses, whom she had abused, and Abimelech by the prayer of Abraham, Gen 20:17. Moses might have stood off, and have said, "She is served well enough, let her govern her tongue better next time;" but, not content with being able to say that he had not prayed for the inflicting of the judgment, he prays earnestly for the removal of it. This pattern of Moses, and that of our Saviour, Father, forgive them, we must study to conform to. IV. The accommodating of this matter so as that mercy and justice might meet together. 1. Mercy takes place so far as that Miriam shall be healed; Moses forgives her, and God will. See Co2 2:10. But, 2. Justice takes place so far as that Miriam shall be humbled (Num 12:14): Let her be shut out from the camp seven days, that she herself might be made more sensible of her fault and penitent for it, and that her punishment might be the more public, and all Israel might take notice of it and take warning by it not to mutiny. If Miriam the prophetess be put under such marks of humiliation for one hasty word spoken against Moses, what may we expect for our murmurings? If this be done in a green tree, what shall be done in the dry? See how people debase and diminish themselves by sin, stain their glory, and lay their honour in the dust. When Miriam praised God, we find her at the head of the congregation and one of the brightest ornaments of it, Exo 15:20. Now that she quarrelled with God we find her expelled as the filth and off-scouring of it. A reason is given for her being put out of the camp for seven days, because thus she ought to accept of the punishment of her iniquity. If her father, her earthly father, had but spit in her face, and so signified his displeasure against her, would she not be so troubled and concerned at it, and so sorry that she had deserved it, as to shut herself up for some time in her room, and not come into his presence, or show her face in the family, being ashamed of her own folly and unhappiness? If such reverence as this be owing to the fathers of our flesh, when they correct us, much more ought we to humble ourselves under the mighty hand of the Father of spirits, Heb 12:9. Note, When we are under the tokens of God's displeasure for sin, it becomes us to take shame to ourselves, and to lie down in that shame, owning that to us belongs confusion of face. If by our own fault and folly we expose ourselves to the reproach and contempt of men, the just censures of the church, or the rebukes of the divine Providence, we must confess that our Father justly spits in our face, and be ashamed. V. The hindrance that this gave to the people's progress: The people journeyed not till Miriam was brought in again, Num 12:15. God did not remove the cloud, and therefore they did not remove their camp. This was intended, 1. As a rebuke to the people, who were conscious to themselves of having sinned after the similitude of Miriam's transgression, in speaking against Moses: thus far therefore they shall share in her punishment, that it shall retard their march forward towards Canaan. Many things oppose us, but nothing hinders us in the way to heaven as sin does. 2. As a mark of respect to Miriam. If the camp had removed during the days of her suspension, her trouble and shame had been the greater; therefore, in compassion to her, they shall stay till her excommunication be taken off, and she taken in again, it is probable with the usual ceremonies of the cleansing of lepers. Note, Those that are under censure and rebuke for sin ought to be treated with a great deal of tenderness, and not be over-loaded, no, not with the shame they have deserved, not counted as enemies (Th2 3:15), but forgiven and comforted, Co2 2:7. Sinners must be cast out with grief, and penitents taken in with joy. When Miriam was absolved and re-admitted, the people went forward into the wilderness of Paran, which joined up to the south border of Canaan, and thither their next remove would have been if they had not put a bar in their own way.

The giving of a son to such as were old, and had been long childless, was an ancient instance of the divine power and favour, in the case of Abraham, and Isaac, and Manoah, and Elkanah; we find it here among the wonders wrought by Elisha. This was wrought in recompence for the kind entertainment which a good woman gave him, as the promise of a son was given to Abraham when he entertained angels. Observe here, I. The kindness of the Shunammite woman to Elisha. Things are bad enough in Israel, yet not so bad but that God's prophet finds friends, wherever he goes. Shunem was a city in the tribe of Issachar, that lay in the road between Samaria and Carmel, a road that Elisha often travelled, as we find Kg2 2:25. There lived a great woman, who kept a good house, and was very hospitable, her husband having a good estate, and his heart safely trusting in her, and in her discreet management, Pro 31:11. So famous a man as Elisha could not pass and repass unobserved. Probably he had been accustomed to take some private obscure lodgings in the town; but this pious matron, having notice once of his being there, pressed him with great importunity, and, with much difficulty, constrained him to dine with her, Kg2 4:8. He was modest and loth to be troublesome, humble and affected not to associate with those of the first rank; so that it was not without some difficulty that he was first drawn into an acquaintance there; but afterwards, whenever he went that way in his circuit, he constantly called there. So well pleased was she with her guest, and so desirous of his company, that she would not only bid him welcome to her table, but provide a lodging-room for him in her house, that he might make the longer stay, not doubting but her house would be blessed for his sake, and all under her roof edified by his pious instructions and example - a good design, yet she would not do it without acquainting her husband, would neither lay out his money nor invite strangers to his house without his consent asked and obtained, Kg2 4:9, Kg2 4:10. She suggests to him, 1. That the stranger she would invite was a holy man of God, who therefore would do good to their family, and God would recompense the kindness done to him; perhaps she had heard how well paid the widow of Sarepta was for entertaining Elijah. 2. That the kindness she intended him would be no great charge to them; she would build him only a little chamber. Perhaps she had no spare room in the house, or none private and retired enough for him, who spent much of his time in contemplation, and cared not for being disturbed with the noise of the family. The furniture shall be very plain; no costly hangings, no stands, no couches, no looking-glasses, but a bed, and a table, a stool, and a candlestick, all that was needful for his convenience, not only for his repose, but for his study, his reading and writing. Elisha seemed highly pleased with these accommodations, for he turned in and lay there (Kg2 4:11), and, as it should seem, his man in the same chamber, for he was far from taking state. II. Elisha's gratitude for this kindness. Being exceedingly pleased with the quietness of his apartment, and the friendliness of his entertainment, he began to consider with himself what recompence he should make her. Those that receive courtesies should study to return them; it ill becomes men of God to be ungrateful, or to sponge upon those that are generous. 1. He offered to use his interest for her in the king's court (Kg2 4:13): Thou hast been careful for us with all this care (thus did he magnify the kindness he received, as those that are humble are accustomed to do, though in the purse of one so rich, and in the breast of one so free, it was as nothing); now what shall be done for thee? As the liberal devise liberal things, so the grateful devise grateful things. "Wouldst thou be spoken for to the king, or the captain of the host, for an office for thy husband, civil or military? Hast thou any complaint to make, any petition to present, any suit at law depending, that needs the countenance of the high powers? Wherein can I serve thee?" It seems Elisha had got such an interest by his late services that, though he chose not to prefer himself by it, yet he was capable of preferring his friends. A good man can take as much pleasure in serving others as in raising himself. But she needs not any good offices of this kind to be done for her: I dwell (says she) among my own people, that is, "We are well off as we are, and do not aim at preferment." It is a happiness to dwell among our own people, that love and respect us, and to whom we are in a capacity of doing good; and a greater happiness to be content to do so, to be easy, and to know when we are well off. Why should those that live comfortably among their own people covet to live delicately in kings' palaces? It would be well with many if they did but know when they were well off. Some years after this we find this Shunammite had occasion to be spoken for to the king, though now she needed it not, Kg2 8:3, Kg2 8:4. Those that dwell among their own people must not think their mountain stands so strong as that it cannot be moved; they may be driven, as this good woman was, to sojourn among strangers. Our continuing city is above. 2. He did use his interest for her in the court of heaven, which was far better. Elisha consulted with his servant what kindness he should do for her, to such a freedom did this great prophet admit even his servant. Gehazi reminded him that she was childless, had a great estate, but no son to leave it to, and was past hopes of having any, her husband being old. If Elisha could obtain this favour from God for her, it would be the removal of that which at present was her only grievance. Those are the most welcome kindnesses which are most suited to our necessities. He sent for her immediately. She very humbly and respectfully stood in the door (Kg2 4:15), according to her accustomed modesty, and then he assured her that within a year she should bring forth a son, Kg2 4:16. She had received this prophet in the name of a prophet, and now she had not a courtier's reward, in being spoken for to the king, but a prophet's reward, a signal mercy given by prophets and in answer to prayer: the promise was a surprise to her, and she begged that she might not be flattered by it: "Nay, my lord, thou are a man of God, and therefore I hope speakest seriously, and doth not jest with me, nor lie unto thy handmaid." The event, within the time limited, confirmed the truth of the promise: She bore a son at the season that Elisha spoke of, Kg2 4:17. God built up her house, in reward to her kindness in building the prophet a chamber. We may well imagine what joy this brought to the family. Sing, O barren! thou that didst not bear.

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

And she answered, It is well--Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss for the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped not in her ascent till she had disburdened her heavy-laden spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of disrespect to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwhelmed with some unknown cause of distress. How great is a mother's love! how wondrous are the works of Providence! The Shunammite had not sought a son from the prophet--her child was, in every respect, the free gift of God. Was she then allowed to rejoice in the possession for a little, only to be pierced with sorrow by seeing the corpse of the cherished boy? Perish, doubt and unbelief! This event happened that "the works of God should be made manifest" in His prophet, "and for the glory of God."

take my staff . . . and lay . . . upon the face of the child--The staff was probably an official rod of a certain form and size. Necromancers used to send their staff with orders to the messengers to let it come in contact with nothing by the way that might dissipate or destroy the virtue imparted to it. Some have thought that Elisha himself entertained similar ideas, and was under an impression that the actual application of his staff would serve as well as the touch of his hand. But this is an imputation dishonorable to the character of the prophet. He wished to teach the Shunammite, who obviously placed too great dependence upon him, a memorable lesson to look to God. By sending his servant forward to lay his staff on the child, he raised [the Shunammite's] expectations, but, at the same time, taught her that his own help was unavailing--"there was neither voice, nor hearing." The command, to salute no man by the way, showed the urgency of the mission, not simply as requiring the avoidance of the tedious and unnecessary greetings so common in the East (Luk 10:1), but the exercise of faith and prayer. The act of Gehazi was allowed to fail, in order to free the Shunammite, and the people of Israel at large, of the superstitious notion of supposing a miraculous virtue resided in any person, or in any rod, and to prove that it was only through earnest prayer and faith in the power of God and for His glory that this and every miracle was to be performed.

Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were, Kg2 5:13. Elisha, a holy prophet, a man of God, has but one servant, and he proves a base, lying, naughty fellow. Those that heard of Elisha at a distance honoured him, and got good by what they heard; but he that stood continually before him, to hear his wisdom, had no good impressions made upon him either by his doctrine or miracles. One would have expected that Elisha's servant should be a saint (even Ahab's servant, Obadiah, was), but even Christ himself had a Judas among his followers. The means of grace cannot give grace. The best men, the best ministers have often had those about them that have been their grief and shame. The nearer the church the further from God. Many come from the east and west to sit down with Abraham when the children of the kingdom shall be cast out. Here is, I. Gehazi's sin. It was a complicated sin. 1. The love of money, that root of all evil, was at the bottom of it. His master contemned Naaman's treasures, but he coveted them, Kg2 5:20. His heart (says bishop Hall) was packed up in Naaman's chests, and he must run after him to fetch it. Multitudes, by coveting worldly wealth, have erred from the faith and pierced themselves with many sorrows. 2. He blamed his master for refusing Naaman's present, condemned him as foolish in not taking gold when he might have it, envied and grudged his kindness and generosity to this stranger, though it was for the good of his soul. In short, he thought himself wiser than his master. 3. When Naaman, like a person of accomplished manners, alighted from his chariot to meet him (Kg2 5:21), he told him a deliberate lie, that his master sent him to him, and so he received that courtesy to himself that Naaman intended to his master. 4. He abused his master, and basely misrepresented him to Naaman as one that had soon repented of his generosity, that was fickle, and did not know his own mind, that would say and unsay, swear and unswear, that would not do an honourable thing but he must presently undo it again. his story of the two sons of the prophets was as silly as it was false; if he would have begged a token for two young scholars, surely less than a talent of silver might serve them. 5. There was danger of his alienating Naaman from that holy religion which he had espoused, and lessening his good opinion of it. he would be ready to say, as Paul's enemies suggested concerning him (Co2 12:16, Co2 12:17), that, though Elisha himself did not burden him, yet being crafty he caught him with guile, sending those that made a gain of him. We hope that he understood afterwards that Elisha's hand was not in it, and that Gehazi was forced to restore what he had unjustly got, else it might have driven him to his idols again. 6. His seeking to conceal what he had unjustly got added much to his sin. (1.) He hid it, as Achan did his gain, by sacrilege, in the tower, a secret place, a strong place, till he should have an opportunity of laying it out, Kg2 5:24. Now he thought himself sure of it, and applauded his own management of a fraud by which he had imposed, not only upon the prudence of Naaman, but upon Elisha's spirit of discerning, as Ananias and Sapphira upon the apostles. (2.) He denied it: He went in, and stood before his master, ready to receive his orders. None looked more observant of his master, though really none more injurious to him; he thought, as Ephraim, I have become rich, but they shall find no iniquity in me, Hos 12:8. His master asked him where he had been, "Nowhere, sir" (said he), "out of the house." Note, One lie commonly begets another: the way of that sin is down-hill; therefore dare to be true. II. The punishment of this sin. Elisha immediately called him to an account for it; and observe, 1. How he was convicted. he thought to impose upon the prophet, but was soon given to understand that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. Elisha could tell him, (1.) What he had done, though he had denied it. "Thou sayest thou wentest nowhere, but went not my heart with thee?" Kg2 5:26. Had Gehazi yet to learn that prophets had spiritual eyes? or could he think to hide any thing from a seer, from him with whom the secret of the Lord was? Note, It is folly to presume upon sin in hopes of secresy. When thou goest aside into any by-path does not thy own conscience go with thee? Does not the eye of God go with thee? He that covers his sin shall not prosper, particularly a lying tongue is but for a moment, Pro 12:19. Truth will transpire, and often comes to light strangely, to the confusion of those that make lies their refuge. (2.) What he designed, though he kept that in his own breast. He could tell him the very thoughts and intents of his heart, that he was projecting, now that he had got these two talents, to purchase ground and cattle, to leave Elisha's service, and to set up for himself. Note, All the foolish hopes and contrivances of carnal worldlings are open before God. And he tells him also the evil of it: "Is it a time to receive money? Is this an opportunity of enriching thyself? Couldst thou find no better way of getting money than by belying thy master and laying a stumbling-block before a young convert?" Note, Those that are for getting wealth at any time, and by any ways and means whatsoever, right or wrong, lay themselves open to a great deal of temptation. Those that will be rich (per fas, per nefas; rem, rem, quocunque modo rem - by fair means, by foul means; careless of principle, intent only on money) drown themselves in destruction and perdition, Ti1 6:9. War, and fire, and plague, and shipwreck, are not, as many make them, things to get money by. It is not a time to increase our wealth when we cannot do it but in such ways as are dishonourable to God and religion or injurious to our brethren or the public. 2. How he was punished for it: The leprosy of Naaman shall cleave to thee, Kg2 5:27. If he will have his money, he shall take his disease with it, Transit cum onere - It passes with this incumbrance. He was contriving to entail lands upon his posterity; but, instead of them, he entails a loathsome disease on the heirs of his body, from generation to generation. The sentence was immediately executed on himself; no sooner said than done: He went out from his presence a leper as white as snow. Thus he is stigmatized and made infamous, and carries the mark of his shame wherever he goes: thus he loads himself and family with a curse, which shall not only for the present proclaim his villany, but for ever perpetuate the remembrance of it. Note, The getting of treasures by a lying tongue is a vanity tossed to and fro of those that seek death, Pro 21:6. Those who get wealth by fraud and injustice cannot expect either the comfort or the continuance of it. What was Gehazi profited, though he gained his two talents, when thereby he lost his health, his honour, his peace, his service, and, if repentance prevented not, his soul for ever? See Job 20:12, etc.

GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (Kg2 5:20-27) I will run after him, and take somewhat of him--The respectful courtesy to Elisha, shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie--the artful management is dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he had not left the house--give a most unfavorable impression of Gehazi's character.

leper as white as snow--(See on Lev 13:3). This heavy infliction was not too severe for the crime of Gehazi. For it was not the covetousness alone that was punished; but, at the same time, it was the ill use made of the prophet's name to gain an object prompted by a mean covetousness, and the attempt to conceal it by lying [KEIL]. Next: 2 Kings Chapter 6

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

Here we have Elisha, with his spirit of prophecy, serving the king, as before helping the sons of the prophets; for that, as other gifts, is given to every man to profit withal; and, whatever abilities any man has of doing good, he is by them made a debtor both to the wise and unwise. Observe here, I. How the king of Israel was informed by Elisha of all the designs and motions of his enemy, the king of Syria, more effectually than he could have been by the most vigilant and faithful spies. If the king of Syria, in a secret council of war, determined in which place to make an inroad upon the coasts of Israel, where he thought it would be the greatest surprise and they would be least able to make resistance, before his forces could receive his orders the king of Israel had notice of them from Elisha, and so had opportunity of preventing the mischief; and many a time, Kg2 6:8-10. See here, 1. That the enemies of God's Israel are politic in their devices, and restless in their attempts, against him. They shall not know, nor see, till we come in the midst among them, and slay them, Neh 4:11. 2. All those devices are known to God, even those that are deepest laid. He knows not only what men do, but what they design, and has many ways of countermining them. 3. It is a great advantage to us to be warned of our danger, that we may stand upon our guard against it. The work of God's prophets is to give us warning; if, being warned, we do not save ourselves, it is our own fault, and our blood will be upon our own head. The king of Israel would regard the warnings Elisha gave him of his danger by the Syrians, but not the warnings he gave him of his danger by his sins. Such warnings are little heeded by the most; they will save themselves from death, but not from hell. II. How the king of Syria resented this. He suspected treachery among his senators, and that his counsels were betrayed, Kg2 6:11. But one of his servants, that had heard, by Naaman and others, of Elisha's wondrous works, concludes it must needs be he that gave this intelligence to the king of Israel, Kg2 6:12. What could not he discover who could tell Gehazi his thoughts? Here a confession of the boundless knowledge, as before of the boundless power, of Israel's God, is extorted from Syrians. Nothing done, said, thought, by any person, in any place, at any time, is out of the reach of God's cognizance.

his servant said unto him, Alas, my master! how shall we do?--When the Syrian detachment surrounded the place by night, for the apprehension of the prophet, his servant was paralyzed with fear. This was a new servant, who had only been with him since Gehazi's dismissal and consequently had little or no experience of his master's powers. His faith was easily shaken by so unexpected an alarm.

We are here told, I. How the siege of Samaria was raised in the evening, at the edge of night (Kg2 7:6, Kg2 7:7), not by might or power, but by the Spirit of the Lord of hosts, striking terror upon the spirits of the besiegers. Here was not a sword drawn against them, not a drop of blood shed, it was not by thunder or hailstones that they were discomfited, nor were they slain, as Sennacherib's army before Jerusalem, by a destroying angel; but, 1. The Lord made them to hear a noise of chariots and horses. The Syrians that besieged Dothan had their sight imposed upon, Kg2 6:18. These had their hearing imposed upon. For God knows how to work upon every sense, pursuant to his own counsels as he makes the hearing ear and the seeing eye, so he makes the deaf and the blind, Exo 4:11. Whether the noise was really made in the air by the ministry of angels, or whether it was only a sound in their ears, is not certain; which soever it was, it was from God, who both brings the wind out of his treasures, and forms the spirit of man within him. The sight of horses and chariots had encouraged the prophet's servant, Kg2 6:17. The noise of horses and chariots terrified the hosts of Syria. For notices from the invisible world are either very comfortable or very dreadful, according as men are at peace with God or at war with him. 2. Hearing this noise, they concluded the king of Israel had certainly procured assistance from some foreign power: He has hired against us the kings of the Hittites and the kings of the Egyptians. There was, for aught we know but one king of Egypt, and what kings there were of the Hittites nobody can imagine; but, as they were imposed upon by that dreadful sound in their ears, so they imposed upon themselves by the interpretation they made of it. Had they supposed the king of Judah to have come with his forces, there would have been more of probability in their apprehensions than to dream of the kings of the Hittites and the Egyptians. If the fancies of any of them raised this spectre, yet their reasons might soon have laid it: how could the king of Israel, who was closely besieged, hold intelligence with those distant princes? What had he to hire them with? It was impossible but some notice would come, before, of the motions of so great a host; but there were they in great fear where no fear was. 3. Hereupon they all fled with incredible precipitation, as for their lives, left their camp as it was: even their horses, that might have hastened their flight, they could not stay to take with them, Kg2 7:7. None of them had so much sense as to send out scouts to discover the supposed enemy, much less courage enough to face the enemy, though fatigued with a long march. The wicked flee when none pursues. God can, when he pleases, dispirit the boldest and most brave, and make the stoutest heart to tremble. Those that will not fear God he can make to fear at the shaking of a leaf. II. How the Syrians' flight was discovered by four leprous men. Samaria was delivered, and did not know it. The watchmen on the walls were not aware of the retreat of the enemy, so silently did they steal away. But Providence employed four lepers to be the intelligencers, who had their lodging without the gate, being excluded from the city, as ceremonially unclean: the Jews say they were Gehazi and his three sons; perhaps Gehazi might be one of them, which might cause him to be taken notice of afterwards by the king, Kg2 8:4. See here, 1. How these lepers reasoned themselves into a resolution to make a visit in the night to the camp of the Syrians, Kg2 7:3, Kg2 7:4. They were ready to perish for hunger; none passed through the gate to relieve them. Should they go into the city, there was nothing to be had there, they mist die in the streets; should they sit still, they must pine to death in their cottage. They therefore determine to go over to the enemy, and throw themselves upon their mercy: if they killed them, better die by the sword than by famine, one death than a thousand; but perhaps they would save them alive, as objects of compassion. Common prudence will put us upon that method which may better our condition, but cannot make it worse. The prodigal son resolves to return to his father, whose displeasure he had reason to fear, rather than perish with hunger in the far country. These lepers conclude, "If they kill us, we shall but die;" and happy they who, in another sense, can thus speak of dying. "We shall but die, that is the worst of it, not die and be damned, not be hurt of the second death." According to this resolution, they went, in the beginning of the night, to the camp of the Syrians, and, to their great surprise, found it wholly deserted, not a man to be seen or heard in it, Kg2 7:5. Providence ordered it, that these lepers came as soon as ever the Syrians had fled, for they fled in the twilight, the evening twilight (Kg2 7:7), and in the twilight the lepers came (Kg2 7:5), and so no time was lost. 2. How they reasoned themselves into a resolution to bring tidings of this to the city. They feasted in the first tent they came to (Kg2 7:8) and then began to think of enriching themselves with the plunder; but they corrected themselves (Kg2 7:9): "We do not well to conceal these good tidings from the community we are members of, under colour of being avenged upon them for excluding us from their society; it was the law that did it, not they, and therefore let us bring them the news. Though it awake them from sleep, it will be life from the dead to them." Their own consciences told them that some mischief would befal them if they acted separately, and sought themselves only. Selfish narrow-spirited people cannot expect to prosper; the most comfortable advantage is that which our brethren share with us in. According to this resolution, they returned to the gate, and acquainted the sentinel with what they had discovered (Kg2 7:10), who straightway brought the intelligence to court (Kg2 7:11), and it was not the less acceptable for being first brought by lepers.

Here we have, I. The wickedness of Israel punished with a long famine, one of God's sore judgments often threatened in the law. Canaan, that fruitful land, was turned into barrenness, for the iniquity of those that dwelt therein. The famine in Samaria was soon relieved by the raising of that siege, but neither that judgment nor that mercy had a due influence upon them, and therefore the Lord called for another famine; for when he judgeth he will overcome. If less judgments do not prevail to bring men to repentance, he will send greater and longer; they are at his beck, and will come when he calls for them. He does, by his ministers, call for reformation and obedience, and, if those calls be not regarded, we may expect he will call for some plague or other, for he will be heard. This famine continued seven years, as long again as that in Elijah's time; for if men will walk contrary to him, he will heat the furnace yet hotter. II. The kindness of the good Shunammite to the prophet rewarded by the care that was taken of her in that famine; she was not indeed fed by miracle, as the widow of Sarepta was, but, 1. She had notice given her of this famine before it came, that she might provide accordingly, and was directed to remove to some other country; any where but in Israel she would find plenty. It was a great advantage to Egypt in Joseph's time that they had notice of the famine before it came, so it was to this Shunammite; others would be forced to remove at last, after they had long borne the grievances of the famine, and had wasted their substance, and could not settle elsewhere upon such good terms as she might that went early, before the crowd, and took her stock with her unbroken. It is our happiness to foresee an evil, and our wisdom, when we foresee an evil, and our wisdom, when we foresee it, to hide ourselves. 2. Providence gave her a comfortable settlement in the land of the Philistines, who, though subdued by David, yet were not wholly rooted out. It seems the famine was peculiar to the land of Israel, and other countries that joined close to them had plenty at the same time, which plainly showed the immediate hand of God in it (as in the plagues of Egypt, when they distinguished between the Israelites and the Egyptians) and that the sins of Israel, against whom this judgment was directly levelled, were more provoking to God than the sins of their neighbours, because of their profession of relation to God. You only have I known, therefore will I punish you, Amo 3:2. Other countries had rain when they had none, were free from locusts and caterpillars when they were eaten up with them; for some think this was the famine spoken of, Joe 1:3, Joe 1:4. It is strange that when there was plenty in the neighbouring countries there were not those that made it their business to import corn into the land of Israel, which might have prevented the inhabitants from removing; but, as they were befooled with their idolatries, so they were infatuated even in the matters of their civil interest. III. Her petition to the king at her return, favoured by the seasonableness of her application to him. 1. When the famine was over she returned out of the land of the Philistines; that was no proper place for an Israelite to dwell any longer than there was a necessity for so doing, for there she could not keep her new moons and her sabbaths as she used to do in her own country, among the schools of the prophets, Kg2 4:23. 2. At her return she found herself kept out of the possession of her own estate, it being either confiscated to the exchequer, seized by the lord, or usurped in her absence by some of the neighbours; or perhaps the person she had entrusted with the management of it proved false, and would neither resign it to her nor come to an account with her for the profits: so hard is it to find a person that one can put a confidence in in a time of trouble, Pro 25:19; Mic 7:5. 3. She made her application to the king himself for redress; for, it seems (be it observed to his praise), he was easy of access, and did himself take cognizance of the complaint of his injured subjects. Time was when she dwelt so securely among her own people that she had no occasion to be spoken for to the king, or to the captain of the host (Kg2 4:13); but now her own familiar friends, in whom she trusted, proved so unjust and unkind that she was glad to appeal to the king against them. Such uncertainty there is in the creature that that may fail us which we most depend upon and that befriend us which we think we shall never need. 4. She found the king talking with Gehazi about Elisha's miracles, Kg2 8:4. It was his shame that he needed now to be informed concerning them, when he might have acquainted himself with them as they were done from Elisha himself, if he had not been wiling to shut his eyes against the convincing evidence of his mission; yet it was his praise that he was now better disposed, and would rather talk with a leper that was capable of giving a good account of them than continue ignorant of them. The law did not forbid all conversation with lepers, but only dwelling with them. There being then no priests in Israel, perhaps the king, or some one appointed by him, had the inspection of lepers, and passed the judgment upon them, which might bring him acquainted with Behazi. 5. This happy coincidence befriended both Behazi's narrative and her petition. Providence is to be acknowledged in ordering the circumstances of events, for sometimes those that are minute in themselves prove of great consequence, as this did, for, (1.) It made the king ready to believe Gehazi's narrative when it was thus confirmed by the persons most nearly concerned: "This is the woman, and this her son; let them speak for themselves," Kg2 8:5. Thus did God even force him to believe what he might have had some colour to question if he had only had Gehazi's word for it, because he was branded for a liar, witness his leprosy. (2.) It made him ready to grant her request; for who would not be ready to favour one whom heaven had thus favoured, and to support a life which was given once and again by miracle? In consideration of this the king gave orders that her land should be restored to her and all the profits that were made of it in her absence. If it was to himself that the land and profits had escheated, it was generous and kind to make so full a restitution; he would not (as Pharaoh did in Joseph's time) enrich the crown by the calamities of his subjects. If it was by some other person that her property was invaded, it was an act of justice in the king, and part of the duty of his place, to give her redress, Psa 82:3, Psa 82:4; Pro 31:9. It is not enough for those in authority that they do no wrong themselves, but they must support the right of those that are wronged.

the king talked with Gehazi--Ceremonial pollution being conveyed by contact alone, there was nothing to prevent a conference being held with this leper at a distance; and although he was excluded from the town of Samaria, this reported conversation may have taken place at the gate or in one of the royal gardens. The providence of God so ordained that King Jehoram had been led to inquire, with great interest, into the miraculous deeds of Elisha, and that the prophet's servant was in the act of relating the marvellous incident of the restoration of the Shunammite's son when she made her appearance to prefer her request. The king was pleased to grant it; and a state officer was charged to afford her every facility in the recovery of her family possession out of the hands of the occupier.

The first verse refers to the close of the foregoing sermon: the people that heard him were astonished at his doctrine; and the effect was, that when he came down from the mountain, great multitudes followed him; though he was so strict a Lawgiver, and so faithful a Reprover, they diligently attended him, and were loth to disperse, and go from him. Note, They to whom Christ has manifested himself, cannot but desire to be better acquainted with him. They who know much of Christ should covet to know more; and then shall we know, if we thus follow on to know the Lord. It is pleasing to see people so well affected to Christ, as to think they can never hear enough of him; so well affected to the best things, as thus to flock after good preaching, and to follow the Lamb withersoever he goes. Now was Jacob's prophecy concerning the Messiah fulfilled, that unto him shall the gathering of the people be; yet they who gathered to him did not cleave to him. They who followed him closely and constantly were but few, compared with the multitudes that were but followers at large. In these verses we have an account of Christ's cleansing a leper. It should seem, by comparing Mar 1:40, and Luk 5:12, that this passage, though placed, by St. Matthew, after the sermon on the mount, because he would give account of his doctrine first, and then of his miracles, happened some time before; but that is not at all material. This is fitly recorded with the first of Christ's miracles, 1. Because the leprosy was looked upon, among the Jews, as a particular mark of God's displeasure: hence we find Miriam, Gehazi, and Uzziah, smitten with leprosy for some one particular sin; and therefore Christ, to show that he came to turn away the wrath of God, by taking away sin, began with the cure of a leper. 2. Because this disease, as it was supposed to come immediately from the hand of God, so also it was supposed to be removed immediately by his hand, and therefore it was not attempted to be cured by physicians, but was put under the inspection of the priests, the Lord's ministers, who waited to see what God would do. And its being in a garment, or in the walls of a house, was altogether supernatural: and it should seem to be a disease of a quite different nature from what we now call the leprosy. The king of Israel said, Am I God, that I am sent to, to recover a man of a leprosy? Kg2 5:7. Christ proved himself God, by recovering many from the leprosy, and authorizing his disciples, in his name, to do so too (Mat 10:8), and it is put among the proofs of his being the Messiah, Mat 11:5. He also showed himself to be the Saviour of his people from their sins; for though every disease is both the fruit of sin, and a figure of it, as the disorder of the soul, yet the leprosy was in a special manner so; for it contracted such a pollution, and obliged to such a separation from holy things, as no other disease did; and therefore in the laws concerning it (Lev. 13 and 14), it is treated, not as a sickness, but as an uncleanness; the priest was to pronounce the party clean or unclean, according to the indications: but the honour of making the lepers clean was reserved for Christ, who was to do it as the High Priest of our profession; he comes to do that which the law could not do, in that it was weak through the flesh, Rom 8:3. The law discovered sin (for by the law is the knowledge of sin), and pronounced sinners unclean; it shut them up (Gal 3:23), as the priest did the leper, but could go no further; it could not make the comers thereunto perfect. But Christ takes away sin; cleanses us from it, and so perfecteth for ever them that are sanctified. Now here we have, I. The leper's address to Christ. If this happened, as it is here placed, after the sermon on the mount, we may suppose that the leper, though shut out by his disease from the cities of Israel, yet got within hearing of Christ's sermon, and was encouraged by it to make his application to him; for he that taught as one having authority, could heal so; and therefore he came and worshipped him, as one clothed with a divine power. His address is, Lord, if thou wilt, thou canst make me clean. The cleaning of him may be considered, 1. As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will; Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's will to bestow them, as we may of his power, for his power in them is unlimited by a regard to his glory and our good: when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves; Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable. 2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out from communion with God, to which that we maybe restored, it is necessary that we be cleansed from this leprosy, and this ought to be our great concern. Now observe, It is our comfort when we apply ourselves to Christ, as the great Physician, that if he will, he can make us clean; and we should, with an humble, believing boldness, go to him and tell him so. That is, (1.) We must rest ourselves upon his power; we must be confident of this, that Christ can make us clean. No guilt is so great but that there is a sufficiency in his righteousness to atone for it; no corruption so strong, but there is a sufficiency in his grace to subdue it. God would not appoint a physician to his hospital that is not par negotio - every way qualified for the undertaking. (2.) We must recommend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour; "Lord, if thou wilt. I throw myself at thy feet, and if I perish, I will perish there." II. Christ's answer to this address, which was very kind, Mat 8:3. 1. He put forth his hand and touched him. The leprosy was a noisome, loathsome disease, yet Christ touched him; for he did not disdain to converse with publicans and sinners, to do them good. There was a ceremonial pollution contracted by the touch of a leper; but Christ would show, that when he conversed with sinners, he was in no danger of being infected by them, for the prince of this world had nothing in him. If we touch pitch, we are defiled; but Christ was separate from sinners, even when he lived among them. 2. He said, I will, be thou clean. He did not say, as Elisha to Naaman, Go, wash in Jordan; did not put him upon a tedious, troublesome, chargeable course of a physic, but spake the word and healed him. (1.) Here is a word of kindness, I will; I am as willing to help thee, as thou art to be helped. Note, They who by faith apply themselves to Christ for mercy and grace, may be sure that he is willing, freely willing, to give them the mercy and grace they come to him for. Christ is a Physician, that does not need to be sought for, he is always in the way; does not need to be urged, while we are yet speaking, he hears; does not need to be feed, he heals freely, not for price nor reward. he has given all possible demonstration, that he is as willing as he is able to save sinners. (2.) A word of power, Be thou clean. Both a power of authority, and a power of energy, are exerted in this word. Christ heals by a word of command to us; Be thou clean; "Be willing to be clean, and use the means; cleanse thyself from all filthiness;" but there goes along with this a word of command concerning us, a word that does the work; I will that thou be clean. Such a word as this is necessary to the cure, and effectual for it; and the Almighty grace which speaks it, shall not be wanting to those who truly desire it. III. The happy change hereby wrought: Immediately his leprosy was cleansed. Nature works gradually, but the God of nature works immediately; he speaks it, it is done; and yet he works effectually; he commands, and it stands fast. One of the first miracles Moses wrought, was curing himself of a leprosy (Exo 4:7), for the priests under the law offered sacrifices first for their own sin; but one of Christ's first miracles was curing another of leprosy, for he had no sin of his own to atone for. IV. The after - directions Christ gave him. It is fit that they who are cured by Christ should ever after be ruled by him. 1. See thou tell no man; "Tell no man till thou has shown thyself to the priest, and he has pronounced thee clean; and so thou hast a legal proof, both that thou wast before a leper, and art now thoroughly cleansed." Christ would have his miracles to appear in their full light and evidence, and not to be published till they could appear so. Note, They that preach the truths of Christ should be able to prove them; to defend what they preach, and convince gainsayers. "Tell no man, till thou hast showed thyself to the priest, lest if he hear who cured thee, he should out of spite deny to give thee a certificate of the cure, and so keep thee under confinement." Such were the priests in Christ's time, that they who had any thing to do with them had need to have been as wise as serpents. 2. Go show thyself to the priest, according to the law, Lev 14:2. Christ took care to have the law observed, lest he should give offence, and to show that he will have order kept up, and good discipline and respect paid to those that are in office. It may be of use to those that are cleansed of their spiritual leprosy, to have recourse to Christ's ministers, and to open their case to them, that they may assist them in their enquiries into their spiritual state, and advise, and comfort, and pray for them. 3. Offer the gift that Moses commanded, in token of thankfulness to God, and recompence to the priest for his pains; and this for a testimony unto them; either, (1.) Which Moses commanded for a testimony: the ceremonial laws were testimonies of God's authority over them, care of them, and of that grace which should afterwards be revealed. Or, (2.) "Do thou offer it for a testimony, and let the priest know who cleansed thee, and how; and it shall be a testimony, that there is one among them who does that which the high priest cannot do. Let it remain upon record as a witness of my power, and a testimony for me to them, if they will use it and improve it; but against them, if they will not:" for so Christ's word and works are testimonies.

We have here the miraculous cure of a child that was lunatic and vexed with a devil. Observe, I. A melancholy representation of the case of this child, made to Christ by the afflicted father. This was immediately upon his coming down from the mountain where he was transfigured. Note, Christ's glories do not make him unmindful of us and of our wants and miseries. Christ, when he came down from the mount, where had conversation with Moses and Elias, did not take state upon him, but was as easy of access, as ready to poor beggars, and as familiar with the multitude, as ever he used to be. This poor man's address was very importunate; he came kneeling to Christ. Note, Sense of misery will bring people to their knees. Those who see their need of Christ will be earnest, will be in good earnest, in their applications to him; and he delights to be thus wrestled with. Two things the father of the child complains of. 1. The distress of his child (Mat 17:15); Lord have mercy on my son. The affliction of the children cannot but affect the tender parents, for they are pieces of themselves. And the case of afflicted children should be presented to God by faithful and fervent prayer. This child's distemper, probably, disabled him to pray for himself. Note, Parents are doubly concerned to pray for their children, not only that are weak and cannot, but much more that are wicked and will not, pray for themselves. Now, (1.). The nature of this child's disease was very sad; He was lunatic and sore vexed. A lunatic is properly one whose distemper lies in the brain, and returns with the change of the moon. The devil, by the divine permission, either caused this distemper, or at least concurred with it, to heighten and aggravate it. The child had the falling-sickness, and the hand of Satan was in it; by it he tormented then, and made it much more grievous than ordinarily it is. Those whom Satan got possession of, he afflicted by those diseases of the body which do most affect the mind; for it is the soul that he aims to do mischief to. The father, in his complain, saith, He is lunatic, taking notice of the effect; but Christ, in the cure, rebuked the devil, and so struck at the cause. Thus he doth in spiritual cures. (2.) The effects of the disease were very deplorable; He oft falls into the fire, and into the water. If the force of the disease made him to fall, the malice of the devil made him to fall into the fire or water; so mischievous is he where he gains possession and power in any soul. He seeks to devour, Pe1 5:8. 2. The disappointment of his expectation from the disciples (Mat 17:16); I brought him to thy disciples, and they could not cured him. Christ gave his disciples power to cast out devils (Mat 10:1, Mat 10:8), and therein they were successful (Luk 10:17); yet at this time they failed in the operation, though there were nine of them together, and before a great multitude. Christ permitted this, (1.) To keep them humble, and to show their dependence upon him, that without him they could do nothing. (2.) To glorify himself and his own power. It is for the honour of Christ to come in with help at a dead-lift, when other helpers cannot help. Elisha's staff in Gehazi's hand will not raise the child: he must come himself. Note, There are some special favours which Christ reserves the bestowment of to himself; and sometimes he keeps the cistern empty; that he may bring us to himself, the Fountain. But the failures of instruments shall not hinder the operations of his grace, which will work, if not by them, yet without them. II. The rebukes that Christ gave to the people first, and then to the devil. 1. He chid those about him (Mat 17:17); O faithless and perverse generation! This is not spoken to the disciples, but to the people, and perhaps especially to the scribes, who are mentioned in Mar 9:14, and who, as it should seem, insulted over the disciples, because they had now met with a case that was too hard for them. Christ himself could not do many mighty works among a people in whom unbelief reigned. It was here owing to the faithlessness of this generation, that they could not obtain those blessings from God, which otherwise they might have had; as it was owing to the weakness of the disciples' faith, that they could not do those works for God, which otherwise they might have done. They were faithless and perverse. Note, Those that are faithless will be perverse; and perverseness is sin in its worst colours. Faith is compliance with God, unbelief is opposition and contradiction to God. Israel of old was perverse, because faithless (Psa 95:9), forward, for in them is no faith, Deu 32:20. Two things he upbraids them with. (1.) His presence with them so long; "How long shall I be with you? Will you always need my bodily presence, and never come to such maturity as to be fit to be left, the people to the conduct of the disciples, and the disciples to the conduct of the Spirit and of their commission? Must the child be always carried, and will it never learn to go alone?" (2.) His patience with them so long; How long shall I suffer you? Note, [1.] The faithlessness and perverseness of those who enjoy the means of grace are a great grief to the Lord Jesus. Thus did he suffer the manners of Israel of old, Act 13:18. [2.] The longer Christ has borne with a perverse and faithless people, the more he is displeased with their perverseness and unbelief; and he is God, and not man, else he would not suffer so long, nor bear so much, as he doth. 2. He cured the child, and set him to-rights again. He called, Bring him hither to me. Though the people were perverse, and Christ was provoked, yet care was taken of the child. Note, Though Christ may be angry, he is never unkind, nor doth he, in the greatest of his displeasure, shut up the bowels of his compassion from the miserable; Bring him to me. Note, When all other helps and succours fail, we are welcome to Christ, and may be confident in him and in his power and goodness. See here an emblem of Christ's undertaking as our Redeemer. (1.) He breaks the power of Satan (Mat 17:18); Jesus rebuked the devil, as one having authority, who could back with force his word of command. Note, Christ's victories over Satan are obtained by the power of his word, the sword that comes out of his mouth, Rev 19:21. Satan cannot stand before the rebukes of Christ, though his possession has been ever so long. It is comfortable to those who are wrestling with principalities and powers, that Christ hath spoiled them, Col 2:15. The lion of the tribe of Judah will be too hard for the roaring lion that seeks to devour. (2.) He redresses the grievances of the children of men; The child was cured from that very hour. It was an immediate cure, and a perfect one. This is an encouragement to parents to bring their children to Christ, whose souls are under Satan's power; he is able to heal them, and as willing as he is able. Not only bring them to Christ by prayer, but bring them to the word of Christ, the ordinary means by which Satan's strongholds are demolished in the soul. Christ's rebukes, brought home to the heart, will ruin Satan's power there. III. Christ's discourse with his disciples hereupon. 1. They ask the reason why they could not cast out the devil at this time (Mat 17:19); They came to Jesus apart. Note, Ministers, who are to deal for Christ in public, have need to keep up a private communion with him, that they may in secret, where no eye sees, bewail their weakness and straitness, their follies and infirmities, in their public performances, and enquire into the cause of them. We should make use of the liberty of access we have to Jesus apart, where we may be free and particular with him. Such questions as the disciples put to Christ, we should put to ourselves, in communing with our own hearts upon our beds; Why were we so dull and careless at such a time? Why came we so much short in such a duty? That which is amiss may, when found out, be amended. 2. Christ gives them two reasons why they failed. (1.) It was because of their unbelief, Mat 17:20. When he spake to the father of the child and to the people, he charged it upon their unbelief; when he spake to his disciples, he charged it upon theirs; for the truth was, there were faults on both sides; but we are more concerned to hear of our own faults than of other people's, and to impute what is amiss to ourselves than to others. When the preaching of the word seems not to be so successful as sometimes it has been, the people are apt to lay all the fault upon the ministers, and the ministers upon the people; whereas, it is more becoming for each to own his own faultiness, and to say, "It is owing to me." Ministers, in reproving, must learn thus to give to each his portion of the word; and to take people off from judging others, by teaching all to judge themselves; It is because of your unbelief. Though they had faith, yet that faith was weak and ineffectual. Note, [1.] As far as faith falls short of its due strength, vigour, and activity, it may truly be said, "There is unbelief." Many are chargeable with unbelief, who yet are not to be called unbelievers. [2.] It is because of our unbelief, that we bring so little to pass in religion, and so often miscarry, and come short, in that which is good. Our Lord Jesus takes this occasion to show them the power of faith, that they might not be defective in that, another time, as they were now; If ye have faith as a grain of mustard-seed, ye shall do wonders, Mat 17:20. Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus." But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders." Faith in general is a firm assent to, a compliance with, and a confidence in, all divine revelation. The faith here required, is that which had for its object that particular revelation by which Christ gave his disciples power to work miracles in his name, for the confirmation of the doctrine they preached. It was a faith in this revelation that they were defective in; either doubting the validity of their commission, or fearing that it expired with their first mission, and was not to continue when they were returning to their Master; or that it was some way or other forfeited or withdrawn. Perhaps their Master's absence with the three chief of his disciples, with a charge to the rest not to follow them, might occasion some doubts concerning their power, or rather the power of the Lord with them, to do this; however, there were not, at present, such a strong actual dependence upon, and confidence in, the promise of Christ's presence with them, as there should have been. It is good for us to be diffident of ourselves and of our own strength; but it is displeasing to Christ, when we distrust any power derived from him or granted by him. If ye have ever so little of this faith in sincerity, if ye truly rely upon the powers committed to you, ye shall say to this mountain, Remove. This is a proverbial expression, denoting that which follows, and no more, Nothing shall be impossible to you. They had a full commission, among other things, to cast out devils without exception; but, this devil being more than ordinarily malicious and inveterate, they distrusted the power they had received, and so failed. To convince them of this, Christ shows them what they might have done. Note, An active faith can remove mountains, not of itself, but in the virtue of a divine power engaged by a divine promise, both which faith fastens upon. (2.) Because there was something in the kind of the malady, which rendered the cure more than ordinarily difficult (Mat 17:21); "This kind goes not out but by prayer and fasting. This possession, which works by a falling-sickness, or this kind of devils that are thus furious, is not cast out ordinarily but by great acts of devotion, and wherein ye were defective." Note, [1.] Though the adversaries we wrestle, be all principalities and powers, yet some are stronger than others, and their power more hardly broken. [2.] The extraordinary power of Satan must not discourage our faith, but quicken us to a greater intenseness in the acting of it, and more earnestness in praying to God for the increase of it; so some understand it here; "This kind of faith (which removeth mountains) doth not proceed, is not obtained, from God, nor is it carried up to its full growth, nor drawn out into act and exercise, but by earnest prayer." [3.] Fasting and prayer are proper means for the bringing down of Satan's power against us, and the fetching in of divine power to our assistance. Fasting is of use to put an edge upon prayer; it is an evidence and instance of humiliation which is necessary in prayer, and is a means of mortifying some corrupt habits, and of disposing the body to serve the soul in prayer. When the devil's interest in the soul is confirmed by the temper and constitution of the body, fasting must be joined with prayer, to keep under the body.

We have here the story of Christ's cleansing a leper, which we had before, Mat 8:2-4. It teaches us, 1. How to apply ourselves to Christ; come as this leper did, (1.) With great humility; this leper came beseeching him, and kneeling down to him (Mar 1:40); whether giving divine honour to him as God, or rather a less degree of respect as a great Prophet, it teaches us that those who would receive grace and mercy from Christ, must ascribe honour and glory to Christ, and approach to him with humility and reverence. (2.) With a firm belief of his power; Thou canst make me clean. Though Christ's outward appearance was but mean, yet he had this faith in his power, which implies his belief that he was sent of God. He believes it with application, not only in general, Thou cast do every thing (as Joh 11:22), but, Thou cast make me clean. Note, What we believe of the power of Christ we must bring home to our particular case; Thou canst do this for me. (3.) With submission to the will of Christ; Lord, if thou wilt. Not as if he had any doubt of Christ's readiness in general to help the distressed, but, with the modesty that became a poor petitioner, he refers his own particular case to him. 2. What to expect from Christ; that according to our faith it shall be to us. His address is not in the form of prayer, yet Christ answered it as a request. Note, Affectionate professions of faith in Christ, and resignations to him, are the most prevailing petitions for mercy from him, and shall speed accordingly. (1.) Christ was moved with compassion. This is added here, in Mark, to show that Christ's power is employed by his pity for the relief of poor souls; that his reasons are fetched from within himself, and we have nothing in us to recommend us to his favour, but our misery makes us the objects of his mercy. And what he does for us he does with all possible tenderness. (2.) He put forth his hand, and touched him. He exerted his power, and directed it to this creature. In healing souls, Christ toucheth them, Sa1 10:26. When the queen toucheth for the evil, she saith, I touch, God heals; but Christ toucheth and healeth too. (3.) He said, I will, be thou clean. Christ's power was put forth in and by a word, to signify in what way Christ would ordinarily work spiritual cures; He sends his word and heals, Psa 107:20; Joh 15:3; Joh 17:17. The poor leper put an if upon the will of Christ; If thou wilt; but that doubt is soon put out of doubt; I will. Christ most readily wills favours to those that most readily refer themselves to his will. He was confident of Christ's power; Thou canst make me clean; and Christ will show how much his power is drawn out into act by the faith of his people, and therefore speaks the word as one having authority, Be thou clean. And power accompanied this word, and the cure was perfect in an instant; Immediately his leprosy vanished, and there remained no more sign of it, Mar 1:42. 3. What to do when we have received mercy from Christ. We must with his favours receive his commands. When Christ had cured him, he strictly charged him; the word here is very significant, embrimēsamenos - graviter interminatus - prohibiting with threats. I am apt to think that this refers not to the directions he gave him to conceal it (Mar 1:44), for those are mentioned by themselves; but that this was such a charge as he gave to the impotent man whom he cured, Joh 5:14, Sin no more, lest a worse thing come unto thee; for the leprosy was ordinarily the punishment of some particular sinners, as in Miriam's, Gehazi's, and Uzziah's, case; now, when Christ healed him, he warned him, he threatened him with the fatal consequence of it if he should return to sin again. He also appointed him, (1.) To show himself to the priest, that the priest by his own judgment of this leper might be a witness for Christ, that he was the Messiah, Mat 11:5. (2.) Till he had done that, not to say any thing of it to any man: this is an instance of the humility of Christ and his self-denial, that he did not seek his own honour, did not strive or cry, Isa 42:2. And it is an example to us, not to seek our own glory, Pro 25:27. He must not proclaim it, because that would much increase the crowd that followed Christ, which he thought was too great already; not as if he were unwilling to do good to all, to as many as came; but he would do it with as little noise as might be, would have no offence given to the government, no disturbance of the public peace, not any thing done that looked like ostentation, or an affecting of popular applause. What to think of the leper's publishing it, and blazing it abroad, I know not; the concealment of the good characters and good works of good men better become them than their friends; nor are we always bound by the modest commands of humble men. The leper ought to have observed his orders; yet, no doubt, it was with a good design that he proclaimed the cure, and it had no other ill effect than that it increased the multitudes which followed Christ, to that degree, that he could no more openly enter into the city; not upon the account of persecution (there was no danger of that yet,) but because the crowd was so great, that the streets would not hold them, which obliged him to go into desert places, to a mountain (Mar 3:13), to the sea-side, Mar 4:1. This shows how expedient it was for us, that Christ should go away, and send the Comforter, for his bodily presence could be but in one place at a time; and those that came to him from every quarter, could not get near him; but by his spiritual presence he is with his people wherever they are, and comes to them to every quarter.

The sin of Judas was not only his shame and ruin, but it made a vacancy in the college of the apostles. They were ordained twelve, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs; they were the twelve stars that make up the church's crown (Rev 12:1), and for them twelve thrones were designated, Mat 19:28. Now being twelve when they were learners, if they were but eleven when they were to be teachers, it would occasion every one to enquire what had become of the twelfth, and so revive the remembrance of the scandal of their society; and therefore care was taken, before the descent of the Spirit, to fill up the vacancy, of the doing of which we now have an account, our Lord Jesus, probably, having given directions about it, among other things which he spoke pertaining to the kingdom of God. Observe, I. The persons concerned in this affair. 1. The house consisted of about a hundred and twenty. This was the number of the names, that is, the persons; some think the men only, distinguished from the women. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ's own kindred, country, and concourse, made up this one hundred and twenty, and that these were a sort of synod, or congregation of ministers, a standing presbytery (Act 4:23), to whom none of the rest durst join themselves (Act 5:13), and that they continued together till the persecution at Stephen's death dispersed them all but the apostles (Act 8:1); but he thinks that besides these there were many hundreds in Jersualem, if not thousands, at this time, that believed; and we have indeed read of many that believed on him there, but durst not confess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word and other acts of worship; nor that there was any thing of this till after the pouring out of the Spirit, and the conversions recorded in the following chapter. Here was the beginning of the Christian church: this hundred and twenty was the grain of mustard-seed that grew into a tree, the leaven that leavened the whole lump. 2. The speaker was Peter, who had been, and still was, the most forward man; and therefore notice is taken of his forwardness and zeal, to show that he had perfectly recovered the ground he lost by his denying his Master, and, Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterwards, when it comes to speak of the Gentiles, it keeps to the story of Paul. II. The proposal which Peter made for the choice of another apostle. He stood up in the midst of the disciples, Act 1:15. He did not sit down, as one that gave laws, or had any supremacy over the rest, but stood up, as one that had only a motion to make, in which he paid a deference to his brethren, standing up when he spoke to them. Now in his speech we may observe, 1. The account he gives of the vacancy made by the death of Judas, in which he is very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it. Here is, (1.) The power to which Judas had been advanced (Act 1:17): He was numbered with us, and had obtained part of this ministry which we are invested with. Note, Many are numbered with the saints in this world that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of Christians, if we partake not of the spirit and nature of Christians? Judas's having obtained part of this ministry was but an aggravation of his sin and ruin, as it will be of theirs who prophesied in Christ's name, and yet were workers of iniquity. (2.) The sin of Judas, notwithstanding his advancement to this honour. He was guide to those that took Jesus, not only informed Christ's persecutors where they might find him (which they might have done effectually though he had kept out of sight), but he had the impudence to appear openly at the head of the party that seized him. He went before them to the place, and, as if he had been proud of the honour, gave the word of command: That same is he, hold him fast. Note, Ringleaders in sin are the worst of sinners, especially if those that by their office should have been guides to the friends of Christ are guides to his enemies. (3.) The ruin of Judas by this sin. Perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only so, but to get an estate under them, of which his wages for his service, he hoped, would be but an earnest; but see what came of it. [1.] He lost his money shamefully enough (Act 1:18): He purchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did, and it is very elegantly expressed thus, in derision of his projects to enrich himself by this bargain. He thought to have purchased a field for himself, as Gehazi did with what he got from Naaman by a lie (see Kg2 5:26), but it proved the purchase of a field to bury strangers in; and what was he or any of his the better for this? It was to him an unrighteous mammon, it deceived him; and the reward of his iniquity was the stumbling-block of his iniquity. [2.] He lost his life m ore shamefully. We were told (Mat 27:5) that he went away in despair, and was suffocated (so the word signifies there, and no more); here it is added (as latter historians add to those who went before) that, being strangled, or choked with grief and horror, he fell headlong, fell on his face (so Dr. Hammond), and partly with the swelling of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him (as we find Mar 9:26; Luk 9:42), no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocation of him, which Matthew relates, would make him swell till he burst, which Peter relates. he burst asunder with a great noise (so Dr. Edwards), which was heard by the neighbours, and so, as it follows, it came to be known (Act 1:19): His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of traitors. Justly do those bowels gush out that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant that he would cut him in sunder, Mat 24:51. (4.) The public notice that was taken of this: It was known to all the dwellers in Jerusalem. It was, as it were, put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, Act 1:19. It was not only discoursed of among the disciples, but it was in every body's mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be true, incontestably so. Now one would think this should have awakened those to repentance that had had any hand in the death of Christ when they saw him that had the first hand thus made an example. But their hearts were hardened, and, as to those of them that were to be softened, it must be done by the word, and the Spirit working with it. Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas's money was called Aceldama - the field of blood, because it was bought with the price of blood, which perpetuated the infamy not only of him that sold that innocent precious blood, but of those that bought it too. Look how they will answer it, when God shall make inquisition for blood. (5.) The fulfilling of the scriptures in this, which had spoken so plainly of it, that it must needs be fulfilled, Act 1:16. Let none be surprised nor stumble at it, that this should be the exit of one of the twelve, for David had not only foretold his sin (which Christ had taken notice of, Joh 13:18, from Psa 41:9, He that eateth bread with me hath lifted up the heel against me), but had also foretold, [1.] His punishment (Psa 69:25): Let his habitation be desolate. This Psalm refers to the Messiah. Mention is made but two or three verses before of their giving him gall and vinegar, and therefore the following predictions of the destruction of David's enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live in, and so it became desolate. This prediction signifies the same with that of Bildad concerning the wicked man, that his confidence shall be rooted out of his tabernacle, and shall bring him to the king of terrors: it shall dwell in his tabernacle, because it is none of his; brimstone shall be scattered upon his habitation, Job 18:14, Job 18:15. [2.] The substitution of another in his room. His bishopric, or his office (for so the word signifies in general) shall another take, which is quoted from Psa 109:8. With this quotation Peter very aptly introduces the following proposal. Note, We are not to think the worse of any office that God has instituted (whether magistracy or ministry) either for the wickedness of any that are in that office or for the ignominious punishment of that wickedness; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any work of his to be undone, for the miscarriages of those that are entrusted therewith. The unbelief of man shall not make the promise of God of no effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein, there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor. It is with the officers of the church as with the members of it, if the natural branches be broken off, others shall be grafted in, Rom 11:17. Christ's cause shall never be lost for want of witnesses. 2. The motion he makes for the choice of another apostle, Act 1:21, Act 1:22. Here observe, (1.) How the person must be qualified that must fill the vacancy. It must be one of these men, these seventy disciples, that have companied with us, that have constantly attended us, all the time that the Lord Jesus went in and out among us, preaching and working miracles for three years and a half, beginning from the baptism of John, from which the gospel of Christ commenced, unto that same day that he was taken up from us. Those that have been diligent, faithful, and constant, in the discharge of their duty in a lower station, are fittest to be preferred to a higher; those that have been faithful in a little shall be entrusted with more. And none should be employed as ministers of Christ, preachers of his gospel, and rulers in his church, but those that are well acquainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually; not that has visited them now and then, but been intimately conversant with them. (2.) To what work he is called that must fill up the vacancy: He must be a witness with us of his resurrection. By this it appears that others of the disciples were with the eleven when Christ appeared to them, else they could not have been witnesses with them, as competent witnesses as they, of his resurrection. The great thing which the apostles were to attest to the world was Christ's resurrection, for this was the great proof of his being the Messiah, and the foundation of our hope in him. See what the apostles were ordained to, not to a secular dignity and dominion, but to preach Christ, and the power of his resurrection. III. The nomination of the person that was to succeed Judas in his office as an apostle. 1. Two, who were known to have been Christ's constant attendants, and men of great integrity, were set up as candidates for the place (Act 1:23): They appointed two; not the eleven, they did not take upon them to determine who should be put up, but the hundred and twenty, for to them Peter spoke, and not to the eleven. The two they nominated were Joseph and Matthias, of neither of whom do we read elsewhere, except this Joseph be the same with that Jesus who is called Justus, of whom Paul speaks (Col 4:11), and who is said to be of the circumcision, a native Jew, as this was, and who was a fellow-worker with Paul in the kingdom of God and a comfort to him; and then it is observable that, though he came short of being an apostle, he did not therefore quit the ministry, but was very useful in a lower station; for, Are all apostles? Are all prophets? Some think this Joseph is he that is called Joses (Mar 6:3), the brother of James the less (Mar 15:40), and was called Joses the just, as he was called James the just. Some confound this with that Joses mentioned Act 4:36. But that was of Cyprus, this of Galilee; and, it should seem, to distinguish them, that was called Barnabas - a son of consolation; this Barsabas - a son of the oath. These two were both of them such worthy men, and so well qualified for the office, that they could not tell which of them was the fitter, but all agreed it must be one of these two. They did not propose themselves nor strive for the place, but humbly sat still, and were appointed to it. 2. They applied to God by prayer for direction, not which of the seventy, for none of the rest could stand in competition with these in the opinion of all present, but which of these two? Act 1:24, Act 1:25. (1.) They appeal to God as the searcher of hearts: "Thou, Lord, who knowest the hearts of all men, which we do not, and better than they know their own." Observe, When an apostle was to be chosen, he must be chosen by his heart, and the temper and disposition of that. Yet Jesus, who knew all men's hearts, for wise and holy ends chose Judas to be one of the twelve. It is comfortable to us, in our prayers for the welfare of the church and its ministers, that the God to whom we pray knows the hearts of all men, and has them not only under his eye, but in his hand, and turns them which way soever he will, can make them fit for his purpose, if he do not find them so, by giving them another spirit. (2.) They desire to know which of these God had chosen: Lord, show us this, and we are satisfied. It is fit that God should choose his own servants; and so far as he in any way by the disposals of his providence or the gifts of his Spirit, shows whom he hath chosen, or what he hath chosen, for us, we ought to comply with him. (3.) They are ready to receive him as a brother whom God hath chosen; for they are not contriving to have so much the more dignity themselves, by keeping out another, but desire to have one to take part of this ministry and apostleship, to join with them in the work and share with them in the honour, from which Judas by transgression fell, threw himself, by deserting and betraying his Master, from the place of an apostle, of which he was unworthy, that he might go to his own place, the place of a traitor, the fittest place for him, not only to the gibbet, but to hell - this was his own place. Note, Those that betray Christ, as they fall from the dignity of relation to him, so they fall into all misery. It is said of Balaam (Num 24:25) that he went to his own place, that is, says one of the rabbin, he went to hell. Dr. Whitby quotes Ignatius saying, There is appointed to every man idios topos - a proper place, which imports the same with that of God's rendering to every man according to his works. And our Saviour had said that Judas's own place should be such that it had been better for him that he had never been born (Mat 26:24) - his misery such as to be worse than not being. Judas had been a hypocrite, and hell is the proper place of such; other sinners, as inmates, have their portion with them, Mat 24:51. (4.) The doubt was determined by lot (Act 1:26), which is an appeal to God, and lawful to be used for determining matters not otherwise determinable, provided it be done in a solemn religious manner, and with prayer, the prayer of faith; for the lot is cast into the lap, but the whole disposal thereof is of the Lord, Pro 16:33. Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God; and therefore, as he must be baptized, so he must be ordained, by the Holy Ghost, as they all were not many days after. Thus the number of the apostles was made up, as afterwards, when James, another of the twelve, was martyred, Paul was made an apostle.

The chapter begins with a melancholy but, which puts a stop to the pleasant and agreeable prospect of things which we had in the foregoing chapters; as every man, so every church, in its best state has its but. 1. The disciples were very holy, and heavenly, and seemed to be all exceedingly good; but there were hypocrites among them, whose hearts were not right in the sight of God, who, when they were baptized, and took upon them the form of godliness, denied the power of godliness, and stopped short of that. There is a mixture of bad with good in the best societies on this side heaven; tares will grow among the wheat until the harvest. 2. It was the praise of the disciples that they came up to that perfection which Christ recommended to the rich young man - they sold what they had, and gave to the poor; but even that proved a cloak and cover of hypocrisy which was thought the greatest proof and evidence of sincerity. 3. The signs and wonders which the apostles wrought were hitherto miracles of mercy; but now comes in a miracle of judgment, and here is an instance of severity following the instances of goodness, that God may be both loved and feared. Observe here, I. The sin of Ananias and Sapphira his wife. It is good to see husband and wife joining together in that which is good, but to be confederate in evil is to be like Adam and Eve, when they agreed to eat the forbidden fruit, and were one in their disobedience. Now their sin was, 1. That they were ambitious of being thought eminent disciples, and of the first rank, when really they were not true disciples; they would pass for some of the most fruitful trees in Christ's vineyard, when really the root of the matter was not found in them. They sold a possession, and brought the money (as Barnabas did) to the apostles' feet, that they might not seem to be behind the very chief of believers, but might be applauded and cried up, and stand so much the fairer for preferment in the church, which perhaps they thought would shortly shine in secular pomp and grandeur. Note, It is possible that hypocrites may deny themselves in one thing, but then it is to serve themselves in another; they may forego their secular advantage in one instance, with a prospect of finding their account in something else. Ananias and Sapphira would take upon them a profession of Christianity, and make a fair show in the flesh with it, and so would mock God, and deceive others, when they knew they could not go through with the Christian profession. It was commendable, and so far it was right, in that rich young man, that he would not pretend to follow Christ, when, if it should come to a pinch, he knew he could not come up to his terms, but he went away sorrowful. Ananias and Sapphira pretended they could come up to the terms, that they might have the credit of being disciples, when really they could not, and so were a discredit to discipleship. Note, It is often of fatal consequence for people to go a greater length in profession than their inward principle will admit of. 2. That they were covetous of the wealth of the world, and distrustful of God and his providence: They sold their land, and perhaps then, in a pang of zeal, designed no other than to dedicate the whole of the purchase-money to pious uses, and made a vow, or at least conceived a full purpose, to do so; but, when the money was received, their heart failed them, and they kept back part of the price, (Act 5:2), because they loved the money, and thought it was too much to part with at once, and to trust in the apostles' hands, and because they knew not but they might want it themselves; though now all things were common, yet it would not be so long, and what should they do in a time of need, if they should leave themselves nothing to take to? They could not take God's word that they should be provided for, but thought they would play a wiser part than the rest had done, and lay up for a rainy day. Thus they thought to serve both God and mammon - God, by bringing part of the money to the apostles' feet, and mammon, by keeping the other part in their own pockets; as if there were not an all-sufficiency in God to make up the whole to them, except they retained some in their own hands by way of caution-money. Their hearts were divided, so they were found faulty, Hos 10:2. They halted between two; if they had been thorough-paced worldlings, they would not have sold their possession; and, if they had been thorough-paced Christians, they would not have detained part of the price. 3. That they thought to deceive the apostles, and make them believe they brought the whole purchase-money, when really it was but a part. They came with as good an assurance, and as great a show of piety and devotion, as any of them, and laid the money at the apostles' feet, as if it were their all. They dissembled with God and his Spirit, with Christ and his church and ministers; and this was their sin. II. The indictment of Ananias, which proved both his condemnation and execution for this sin. When he brought the money, and expected to be commended and encouraged, as others were, Peter took him to task about it, He, without any enquiry or examination of witnesses concerning it, charges him peremptorily with the crime, and aggravates it, and lays a load upon him for it, showing it to him in its own colour, Act 5:3, Act 5:4. The Spirit of God in Peter not only discovered the fact without any information (when perhaps no man in the world knew it but the man and his wife themselves), but likewise discerned the principle of reigning infidelity in the heart of Ananias, which was at the bottom of it, and therefore proceeded against him so suddenly. Had it been a sin of infirmity, through the surprise of a temptation, Peter would have taken Ananias aside, and have bidden him go home, and fetch the rest of the money, and repent of his folly in attempting to put this cheat upon them; but he knew that his heart was fully set in him to do this evil, and therefore allowed him not space to repent. He here showed him, 1. The origin of his sin: Satan filled his heart; he not only suggested it to him, and put it into his head, but hurried him on with resolution to do it. Whatever is contrary to the good Spirit proceeds from the evil spirit, and those hearts are filled by Satan in which worldliness reigns, and has the ascendant. Some think that Ananias was one of those that had received the Holy Ghost, and was filled with his gifts, but, having provoked the Spirit to withdraw from him, now Satan filled his heart; as, when the Spirit of the Lord departed from Saul, an evil spirit from God troubled him. Satan is a lying spirit; he was so in the mouth of Ahab's prophets, and so he was in the mouth of Ananias, and by this made it appear that he filled his heart. 2. The sin itself: He lied to the Holy Ghost; a sin of such a heinous nature that he could not have been guilty of it if Satan had not filled his heart. (1.) The phrase which we render lying to the Holy Ghost, pseusasthai se to pneuma to hagion, some read, to belie the Holy Ghost, which may be taken two ways: [1.] That he belied the Holy Ghost in himself; so Dr. Lightfoot takes it, and supposes that Ananias was not an ordinary believer, but a minister, and one that had received the gift of the Holy Ghost with the hundred and twenty (for mention is made of him immediately after Barnabas); yet he durst thus, by dissembling, belie and shame that gift. Or thus; Those who had sold their estates, and laid the money at the apostles' feet, did it by the special impulse of the Holy Ghost, enabling them to do an act so very great and generous; and Ananias pretended that he was moved by the Holy Ghost to do what he did, as others were; whereas it appeared by his baseness that he was not under the influence of the good Spirit at all; for, had it been his work, it would have been perfect. [2.] That he belied the Holy Ghost in the apostles, to whom he brought the money; he misrepresented the Spirit they were actuated by, either by a suspicion that they would not faithfully distribute what they were entrusted with (which was a base suggestion, as if they were false to the trust reposed in them), or by an assurance that they could not discover the fraud. He belied the Holy Ghost when by what he did he would have it thought that those who are endued with the gifts of the Holy Ghost might as easily be imposed upon as other men; like Gehazi, whom his master convicted of his error by that word, Went not my heart with thee? Kg2 5:26. It is charged upon the house of Israel and Judah, when, like Ananias here, they dealt very treacherously, that they belied the Lord, saying, It is not he, Jer 5:11, Jer 5:12. Thus Ananias thought the apostles were altogether such as himself, and this was belying the Holy Ghost in them, as if he were not in them a discerner of spirits, whereas they had all the gifts of the Spirit in them, which to others were divided severally. See Co1 12:8-11. Those that pretend to an inspiration of the Spirit, in imposing upon the church their own fancies, either in opinion or practice - that say they are moved from above when they are carried on by their pride, covetousness, or affectation of dominion, belie the Holy Ghost. (2.) But we read it, to lie unto the Holy Ghost, which reading is countenanced by Act 5:4, Thou hast not lied unto men, but unto God. [1.] Ananias told a lie, a deliberate lie, and with a purpose to deceive; he told Peter that he had sold a possession (house or lands) and this was the purchase-money. Perhaps he expressed himself in words that were capable of a double meaning, used some equivocations about it, which he thought might palliate the matter a little, and save him from the guilt of a downright lie: or perhaps he said nothing; but it was all one, he did as the rest did who brought the whole price, and would be thought to do so, and expected the praise those had that did so, and the same privilege and access to the common stock as they had; and therefore it was an implicit protestation that he brought the whole price, as they did; and this was a lie, for he kept back part. Note, Many are brought to gross lying by reigning pride, and affectation of the applause of men, particularly in works of charity to the poor. That therefore we may not be found boasting of a false gift given to us, or given by us (Pro 25:14), we must not boast even of a true gift, which is the meaning of our Saviour's caution in works of charity, Let not thy left hand know what thy right hand doeth. Those that boast of good works they never did, or promise good works they never do, or make the good works they do more or better than really they are, come under the guilt of Ananias's lie, which it concerns us all to dread the thought of. [2.] He told this lie to the Holy Ghost. It was not so much to the apostles as to the Holy Ghost in them that the money was brought, and that was said which was said, Act 5:4, Thou hast not lied unto men (not to men only, not to men chiefly, though the apostles be but men), but thou hast lied unto God. Hence it is justly inferred that the Holy Ghost is God; for he that lieth to the Holy Ghost lieth to God. "Those that lied to the apostles, actuated and acting by the Spirit of God, are said to lie to God, because the apostles acted by the power and authority of God, whence it follows (as Dr. Whitby well observes) that the power and authority of the Spirit must be the power and authority of God." And, as he further argues, "Ananias is said to lie to God, because he lied to that Spirit in the apostles which enabled them to discern the secrets of men's hearts and actions, which being the property of God alone, he that lies to him must therefore lie to God, because he lies to one who has the incommunicable property of God, and consequently the divine essence." 3. The aggravations of the sin (Act 5:4): While it remained, was it not thine own? And, after it was sold, was it not in thine own power? Which may be understood two ways: - (1.) "Thou wast under no temptation to keep back part of the price; before it was sold it was thy own, and not mortgaged nor encumbered, nor any way engaged for debt; and when it was sold it was in thy own power to dispose of the money at thy pleasure; so that thou mightest as well have brought the whole as a part. Thou hadst no debts to pay, perhaps no children to provide for; so that thou wast not under the influence of any particular inducement to keep back part of the price. Thou was a transgressor without a cause." Or, (2.) "Thou wast under no necessity of selling thy land at all, nor bringing any of the money to the apostles' feet. Thou mightest have kept the money, if thou hadst pleased, and the land too, and never have pretended to this piece of perfection." This rule of charity the apostle gives, that people be not pressed, and that it be not urged as of necessity, because God loves a cheerful giver (Co2 9:7), and Philemon must do a good work, not as it were of necessity, but willingly, Plm 1:14. As it is better not to vow than to vow and not to pay, so better had it been for him not to have sold his land at all than thus to keep back part of the price; not to have pretended to do the good work than thus to do it by the halves. "When it was sold, it was in thine own power; but it was not so when it was vowed: thou hadst then opened thy mouth to the Lord, and couldst not go back." Thus, in giving our hearts to God, we are not admitted to divide them. Satan, like the mother whose own the child was not, would take up with a half; but God will have all or none. 4. All this guilt, thus aggravated, is charged upon him: Why hast thou conceived this thing in thine heart? Observe, Though Satan filled his heart to do it, yet he is said to have conceived it in his own heart, which shows that we cannot extenuate our sins by laying the fault of them upon the devil; he tempts, but he cannot force; it is of our own lusts that we are drawn away and enticed. The evil thing, whatever it is, that is said or done, the sinner has conceived it in his own heart; and therefore, if thou scornest, thou alone shalt bear it. The close of the charge is very high, but very just: Thou hast not lied unto men, but unto God. What emphasis does the prophet lay upon that of Ahaz, not wearying men only, but wearying my God also! Isa 7:13. And Moses upon that of Israel, Your murmurings are not against us, but against the Lord! Exo 16:8. So here, Thou mightest have imposed upon us, who are men like thyself; but, be not deceived, God is not mocked. If we think to put a cheat upon God, we shall prove in the end to have put a fatal cheat upon our own souls. III. The death and burial of Ananias, Act 5:5, Act 5:6. 1. He died upon the spot: Ananias, hearing these words, was speechless, in the same sense that he was who was charged with intruding into the wedding feast without a wedding garment: he had nothing to say for himself; but this was not all: he was struck speechless with a witness, for he was struck dead: He fell down, and gave up the ghost. It does not appear whether Peter designed and expected that this would follow upon what he said to him; it is probable that he did, for to Sapphira his wife Peter particularly spoke death, Act 5:9. Some think that an angel struck him, that he died, as Herod, Act 12:23. Or, his own conscience smote him with such horror and amazement at the sense of his guilt, that he sunk and died away under the load of it. And perhaps, when he was convicted of lying to the Holy Ghost, he remembered the unpardonableness of the blasphemy against the Holy Ghost, which struck him like a dagger to the heart. See the power of the word of God in the mouth of the apostles. As it was to some a savour of life unto life, so it was to others a savour of death unto death. As there are those whom the gospel justifies, so there are those whom it condemns. This punishment of Ananias may seem severe, but we are sure it was just. (1.) It was designed to maintain the honour of the Holy Ghost as now lately poured out upon the apostles, in order to the setting up of the gospel kingdom. It was a great affront which Ananias put upon the Holy Ghost, as if he could be imposed upon: and it had a direct tendency to invalidate the apostles' testimony; for, if they could not by the Spirit discover this fraud, how could they by this Spirit discover the deep things of God, which they were to reveal to the children of men? It was therefore necessary that the credit of the apostles' gifts and powers should be supported, though it was at this expense. (2.) It was designed to deter others from the like presumptions, now at the beginning of this dispensation. Simon Magus afterwards was not thus punished, nor Elymas; but Ananias was made an example now at first, that, with the sensible proofs given what a comfortable thing it is to receive the Spirit, there might be also sensible proofs given what a dangerous thing it is to resist the Spirit, and do despite to him. How severely was the worshipping of the golden calf punished, and the gathering of sticks on the sabbath-day, when the laws of the second and fourth commandments were now newly given! So was the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his company, when the fire from heaven was now newly given, and the authority of Moses and Aaron now newly established. The doing of this by the ministry of Peter, who himself with a lie denied his Master but a little while ago, intimates that it was not the resentment of a wrong done to himself; for then he, who had himself been faulty, would have had charity for those that offended; and he, who himself had repented and been forgiven, would have forgiven this affront, and endeavoured to bring this offender to repentance; but it was the act of the Spirit of God in Peter: to him the indignity was done, and by him the punishment was inflicted. 2. He was buried immediately, for this was the manner of the Jews (Act 5:6): The young men, who it is probable were appointed to that office in the church of burying the dead, as among the Romans the libitinarii and polinctores; or the young men that attended the apostles, and waited on them, they wound up the dead body in grave-clothes, carried it out of the city, and buried it decently, though he died in sin, and by an immediate stroke of divine vengeance. IV. The reckoning with Sapphira, the wife of Ananias, who perhaps was first in the transgression, and tempted her husband to eat this forbidden fruit. She came in to the place where the apostles were, which, as it should seem, was Solomon's porch, for there we find them (Act 5:12), a part of the temple where Christ used to walk, Joh 10:23. She came in about three hours after, expecting to share in the thanks of the house for her coming in, and consenting to the sale of the land, of which perhaps she was entitled to her dower or thirds; for she knew not what had been done. It was strange that nobody ran to tell her of the sudden death of her husband, that she might keep away; perhaps some one did, and she was not at home; and so when she came to present herself before the apostles, as a benefactor to the fund she met with a breach instead of a blessing. 1. She was found guilty of sharing with her husband in his sin, by a question that Peter asked her (Act 5:8): Tell me whether you sold the land for so much? naming the sum which Ananias had brought and laid at the apostles' feet. "Was this all you received for the sale of the land, and had you no more for it?" "No," saith she, "we had no more, but that was every farthing we received." Ananias and his wife agreed to tell the same story, and the bargain being private, and by consent kept to themselves, nobody could disprove them, and therefore they thought they might safely stand in the lie, and should gain credit to it. It is sad to see those relations who should quicken one another to that which is good harden one another in that which is evil. 2. Sentence was passed upon her, that she should partake in her husband's doom, Act 5:9. (1.) Her sin is opened: How is it that you have agreed together to tempt the Spirit of the Lord? Before he passes sentence, he makes her to know her abominations, and shows her the evil of her sin. Observe, [1.] That they tempted the Spirit of the Lord; as Israel tempted God in the desert, when they said, Is the Lord among us, or is he not? after they had seen so many miraculous proofs of his power; and not only his presence, but his presidency, when they said, Can God furnish a table? So here, "Can the Spirit in the apostles discover this fraud? Can they discern that this is but a part of the price, when we tell them it is the whole?" Can he judge through this dark cloud? Job 22:13. They saw that the apostles had the gift of tongues; but had they the gift of discerning spirits? Those that presume upon security and impunity in sin tempt the Spirit of God; they tempt God as if he were altogether such a one as themselves. [2.] That they agreed together to do it, making the bond of their relation to each other (which by the divine institution is a sacred tie) to become a bond of iniquity. It is hard to say which is worse between yoke-fellows and other relations - a discord in good or concord in evil. It seems to intimate that their agreeing together to do it was a further tempting of the Spirit; as if, when they had engaged to keep one another's counsel in this matter, even the Spirit of the Lord himself could not discover them. Thus they digged deep to hide their counsel from the Lord, but were made to know it is in vain. "How is it that you are thus infatuated? What strange stupidity has seized you, that you would venture to make trial of that which is past dispute? How is it that you, who are baptized Christians, do not understand yourselves better? How durst you run so great a risk?" (2.) Her doom is read: Behold, the feet of those who have buried thy husband are at the door (perhaps he heard them coming, or knew that they could not be long): and they shall carry thee out. As Adam and Eve, who agreed to eat the forbidden fruit, were turned together out of paradise, so Ananias and Sapphira, who agreed to tempt the Spirit of the Lord, were together chased out of the world. 3. The sentence executed itself. There needed no executioner, a killing power went along with Peter's word, as sometimes a healing power did; for the God in whose name he spoke kills and makes alive; and out of his mouth (and Peter was now his mouth) both evil and good proceed (Act 5:10): Then fell she down straightway at his feet. Some sinners God makes quick work with, while others he bears long with; for which difference, doubtless, there are good reasons; but he is not accountable to us for them. She heard not till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt and took her away as with a whirlwind. And many instances there are of sudden deaths which are not to be looked upon as the punishment of some gross sin, like this. We must not think that all who die suddenly are sinners above others; perhaps it is in favour to them, that they have a quick passage: however, it is forewarning to all to be always ready. But here it is plain that it was in judgment. Some put the question concerning the eternal state of Ananias and Sapphira, and incline to think that the destruction of the flesh was that the spirit might be saved in the day of the Lord Jesus. And I should go in with that charitable opinion if there had been any space given them to repent, as there was to the incestuous Corinthian. But secret things belong not to us. It is said, She fell down at Peter's feet; there, where she should have laid the whole price and did not, she was herself laid, as it were to make up the deficiency. The young men that had the care of funerals coming in found her dead; and it is not said, They wound her up, as they did Ananias, but, They carried her out as she was, and buried her by her husband; and probably an inscription was set over their graves, intimating that they were joint-monuments of divine wrath against those that lie to the Holy Ghost. Some ask whether the apostles kept the money which they did bring, and concerning which they lied? I am apt to think they did; they had not the superstition of those who said, It is not lawful for us to put it into the treasury: for unto the pure all things are pure. What they brought was not polluted to those to whom they brought it; but what they kept back was polluted to those that kept it back. Use was made of the censers of Korah's mutineers. V. The impression that this made upon the people. Notice is taken of this in the midst of the story (Act 5:5): Great fear came upon all that heard these things, that heard what Peter said, and saw what followed; or upon all that heard the story of it; for, no doubt, it was all the talk of the city. And again (Act 5:11), Great fear came upon all the church, and upon as many as heard these things. 1. Those that had joined themselves to the church were thereby struck with an awe of God and of his judgments, and with a greater veneration for this dispensation of the Spirit which they were now under. It was not a damp or check to their holy joy, but it taught them to be serious in it, and to rejoice with trembling. All that laid their money at the apostles' feet after this were afraid of keeping back any part of the price. 2. All that heard it were put into a consternation by it, and were ready to say, Who is able to stand before this holy Lord God and his Spirit in the apostles? As Sa1 6:20.

(Col 3:22). Seeking to please their masters only so long as these have their eyes on them: as Gehazi was a very different man in his master's presence from what he was in his absence (2Ki. 5:1-18). men-pleasers--not Christ-pleasers (compare Gal 1:10; Th1 2:4). doing the will of God--the unseen but ever present Master: the best guarantee for your serving faithfully your earthly master alike when present and when absent. from the heart--literally, soul (Psa 111:1; Rom 13:5).