Resultados para: "Immer"

the priest shall command that one of the birds be killed . . . over running water--As the blood of a single bird would not have been sufficient to immerse the body of another bird, it was mingled with spring water to increase the quantity necessary for the appointed sprinklings, which were to be repeated seven times, denoting a complete purification. (See Kg2 5:10; Psa 51:2; Mat 8:4; Luk 5:14). The living bird being then set free, in token of the leper's release from quarantine, the priest pronounced him clean; and this official declaration was made with all solemnity, in order that the mind of the leper might be duly impressed with a sense of the divine goodness, and that others might be satisfied they might safely hold intercourse with him. Several other purifications had to be gone through during a series of seven days, and the whole process had to be repeated on the seventh, ere he was allowed to re-enter the camp. The circumstance of a priest being employed seems to imply that instruction suitable to the newly recovered leper would be given, and that the symbolical ceremonies used in the process of cleansing leprosy would be explained. How far they were then understood we cannot tell. But we can trace some instructive analogies between the leprosy and the disease of sin, and between the rites observed in the process of cleansing leprosy and the provisions of the Gospel. The chief of these analogies is that as it was only when a leper exhibited a certain change of state that orders were given by the priest for a sacrifice, so a sinner must be in the exercise of faith and penitence ere the benefits of the gospel remedy can be enjoyed by him. The slain bird and the bird let loose are supposed to typify, the one the death, and the other the resurrection of Christ; while the sprinklings on him that had been leprous typified the requirements which led a believer to cleanse himself from all filthiness of the flesh and spirit, and to perfect his holiness in the fear of the Lord.

wash his flesh with water--Any Israelite who had contracted a defilement of such a nature as debarred him from the enjoyment of his wonted privileges, and had been legally cleansed from the disqualifying impurity, was bound to indicate his state of recovery by the immersion of his whole person in water. Although all ceremonial impurity formed a ground of exclusion, there were degrees of impurity which entailed a longer or shorter period of excommunication, and for the removal of which different rites required to be observed according to the trivial or the malignant nature of the case. A person who came inadvertently into contact with an unclean animal was rendered unclean for a specified period; and then, at the expiry of that term, he washed, in token of his recovered purity. But a leper was unclean so long as he remained subject to that disease, and on his convalescence, he also washed, not to cleanse himself, for the water was ineffectual for that purpose, but to signify that he was clean. Not a single case is recorded of a leper being restored to communion by the use of water; it served only as an outward and visible sign that such a restoration was to be made. The Book of Leviticus abounds with examples which show that in all the ceremonial washings, as uncleanness meant loss of privileges, so baptism with water indicated a restoration to those privileges. There was no exemption; for as the unclean Israelite was exiled from the congregation, so the unclean priest was disqualified from executing his sacred functions in the sanctuary; and in the case of both, the same observance was required--a formal intimation of their being readmitted to forfeited privileges was intimated by the appointed rite of baptism. If any one neglected or refused to perform the washing, he disobeyed a positive precept, and he remained in his uncleanness; he forbore to avail himself of this privilege, and was therefore said to be "cut off" from the presence of the Lord.

Next to the being of God there is nothing that we are more concerned to believe and consider than God's dominion, that Jehovah is God, and that this God reigns (Psa 93:1), not only that he is King of right, and is the owner and proprietor of all persons and things, but that he is King in fact, and does direct and dispose of all the creatures and all their actions according to the counsel of his own will. This is celebrated here, and in many other psalms: The Lord reigns. It is the song of the gospel church, of the glorified church (Rev 19:6), Hallelujah; the Lord God omnipotent reigns. Here we are told how he reigns. I. The Lord reigns gloriously: He is clothed with majesty. The majesty of earthly princes, compared with God's terrible majesty, is but like the glimmerings of a glow-worm compared with the brightness of the sun when he goes forth in his strength. Are the enemies of God's kingdom great and formidable? Yet let us not fear them, for God's majesty will eclipse theirs. II. He reigns powerfully. He is not only clothed with majesty, as a prince in his court, but he is clothed with strength, as a general in the camp. He has wherewithal to support his greatness and to make it truly formidable. See him not only clad in robes, but clad in armour. Both strength and honour are his clothing. He can do every thing, and with him nothing is impossible. 1. With this power he has girded himself; it is not derived from any other, nor does the executing of it depend upon any other, but he has it of himself and with it does whatsoever he pleases. Let us not fear the power of man, which is borrowed and bounded, but fear him who has power to kill and cast into hell. 2. To this power it is owing that the world stands to this day. The world also is established; it was so at first, by the creating power of God, when he founded it upon the seas; it is so still, by that providence which upholds all things and is a continued creation; it is so established that though he has hanged the earth upon nothing (Job 26:7) yet it cannot be moved; all things continue to this day, according to his ordinance. Note, The preserving of the powers of nature and the course of nature is what the God of nature must have the glory of; and we who have the benefit thereof daily are very careless and ungrateful if we give him not the glory of it. Though God clothes himself with majesty, yet he condescends to take care of this lower world and to settle its affairs; and, if he established the world, much more will he establish his church, that it cannot be moved. III. He reigns eternally (Psa 93:2): Thy throne is established of old. 1. God's right to rule the world is founded in his making it; he that gave being to it, no doubt, may give law to it, and so his title to the government is incontestable: Thy throne is established; it is a title without a flaw in it. And it is ancient: it is established of old, from the beginning of time, before any other rule, principality, or power was erected, as it will continue when all other rule, principality, and power shall be put down, Co1 15:24. 2. The whole administration of his government was settled in his eternal counsels before all worlds; for he does all according to the purpose which he purposed in himself; The chariots of Providence came down from between the mountains of brass, from those decrees which are fixed as the everlasting mountains (Zac 6:1): Thou art from everlasting, and therefore thy throne is established of old; because God himself was from everlasting, his throne and all the determinations of it were so too; for in an eternal mind there could not but be eternal thoughts. IV. He reigns triumphantly, Psa 93:3, Psa 93:4. We have here, 1. A threatening storm supposed: The floods have lifted up, O Lord! (to God himself the remonstrance is made) the floods have lifted up their voice, which speaks terror; nay, they have lifted up their waves, which speaks real danger. It alludes to a tempestuous sea, such as the wicked are compared to, Isa 57:20. The heathen rage (Psa 2:1) and think to ruin the church, to overwhelm it like a deluge, to sink it like a ship at sea. The church is said to be tossed with tempests (Isa 54:11), and the floods of ungodly men make the saints afraid, Psa 18:4. We may apply it to the tumults that are sometimes in our own bosoms, through prevailing passions and frights, which put the soul into disorder, and are ready to overthrow its graces and comforts; but, if the Lord reign there, even the winds and seas shall obey him. 2. An immovable anchor cast in this storm (Psa 93:4): The Lord himself is mightier. Let this keep our minds fixed, (1.) That God is on high, above them, which denotes his safety (they cannot reach him, Psa 29:10) and his sovereignty; they are ruled by him, they are overruled, and, wherein they rebel, overcome, Exo 18:11. (2.) That he is mightier, does more wondrous things than the noise of many waters; they cannot disturb his rest or rule; they cannot defeat his designs and purposes. Observe, The power of the church's enemies is but as the noise of many waters; there is more of sound than substance in it. Pharaoh king of Egypt is but a noise, Jer 46:17. The church's friends are commonly more frightened than hurt. God is mightier than this noise; he is mighty to preserve his people's interests from being ruined by these many waters and his people's spirits from being terrified by the noise of them. He can, when he pleases, command peace to the church (Psa 65:7), peace in the soul, Isa 26:3. Note, The unlimited sovereignty and irresistible power of the great Jehovah are very encouraging to the people of God, in reference to all the noises and hurries they meet with in this world, Psa 46:1, Psa 46:2. V. He reigns in truth and holiness, Psa 93:5. 1. All his promises are inviolably faithful: Thy testimonies are very sure. As God is able to protect his church, so he is true to the promises he has made of its safety and victory. His word is passed, and all the saints may rely upon it. Whatever was foretold concerning the kingdom of the Messiah would certainly have its accomplishment in due time. Those testimonies upon which the faith and hope of the Old Testament saints were built were very sure, and would not fail them. 2. All his people ought to be conscientiously pure: Holiness becomes thy house, O Lord! for ever. God's church is his house; it is a holy house, cleansed from sin, consecrated by God, and employed in his service. The holiness of it is its beauty (nothing better becomes the saints than conformity to God's image and an entire devotedness to his honour), and it is its strength and safety; it is the holiness of God's house that secures it against the many waters and their noise. Where there is purity there shall be peace. Fashions change, and that which is becoming at one time is not so at another; but holiness always becomes God's house and family, and those who belong to it; it is perpetually decent; and nothing so ill becomes the worshippers of the holy God as unholiness.

Here is, I. The welcome which the church shall give to these blessings promised in the foregoing verses (Isa 25:9): It shall be said in that day, with a humble holy triumph and exultation, Lo, this is our God; we have waited for him! Thus will the deliverance of the church out of long and sore troubles be celebrated; thus will it be as life from the dead. With such transports of joy and praise will those entertain the glad tidings of the Redeemer who looked for him, and for redemption in Jerusalem by him; and with such a triumphant song as this will glorified saints enter into the joy of their Lord. 1. God himself must have the glory of all: "Lo, this is our God, this is the Lord. This which is done is his doing, and it is marvellous in our eyes. Herein he has done like himself, has magnified his own wisdom, power, and goodness. Herein he has done for us like our God, a God in covenant with us, and whom we serve." Note, Our triumphs must not terminate in what God does for us and gives to us, but must pass through them to himself, who is the author and giver of them: This is our God. Have any of the nations of the earth such a God to trust to? No, their rock is not as our rock. There is none like unto the God of Jerusalem. 2. The longer it has been expected the more welcome it is. "This is he whom we have waited for, in dependence upon his word of promise, and a full assurance that he would come in the set time, in due time, and therefore we were willing to tarry his time; and now we find it is not in vain to wait for him, for the mercy comes at last, with an abundant recompence for the delay." 3. It is matter of joy unspeakable: "We will be glad and rejoice in his salvation. We that share in the benefits of it will concur in the joyful thanksgivings for it." 4. It is an encouragement to hope for the continuance and perfection of this salvation: We have waited for him, and he will save us, will carry on what he has begun; for as for God, our God, his work is perfect. II. A prospect of further blessings for the securing and perpetuating of these. 1. The power of God shall be engaged for them and shall continue to take their part: In this mountain shall the hand of the Lord rest, Isa 25:10. The church and people of God shall have continued proofs of God's presence with them and residence among them: his hand shall be continually over them, to protect and guard them, and continually stretched out to them, for their supply. Mount Zion is his rest for ever; here he will dwell. 2. The power of their enemies, which is engaged against them, shall be broken. Moab is here put for all the adversaries of God's people, that are vexatious to them; they shall all be trodden down or threshed (for then they beat out the corn by treading it) and shall be thrown out as straw to the dunghill, being good for nothing else. God having caused his hand to rest upon this mountain, it shall not be a hand that hangs down, or is folded up, feeble and inactive; but he shall spread forth his hands, in the midst of his people, like one that swims, which intimates that he will employ and exert his power for them vigorously, - that he will be doing for them on all sides, - that he will easily and effectually put by the opposition that is given to his gracious intentions for them, and thereby further and push forward his good work among them, - and that on their behalf he will be continually active, for so the swimmer is. It is foretold, particularly, what he shall do for them. (1.) He shall bring down the pride of their enemies (and Moab was notoriously guilty of pride, Isa 16:6) by one humbling judgment after another, stripping them of that which they are proud of. (2.) He shall bring down the spoils of their hands, shall take from them that which they have got by spoil and rapine. He shall bring down the arms of their hands, which are lifted up against God's Israel; he shall quite break their power, and disable them to do mischief. (3.) He shall ruin all their fortifications, Isa 25:12. Moab has his walls, and his high forts, with which he hopes to secure himself, and from which he designs to annoy the people of God; but God shall bring them all down, lay them low, bring them to the ground, to the dust; and so those who trusted to them will be left exposed. There is no fortress impregnable to Omnipotence, no fort so high but the arm of the Lord can overtop it and bring it down. This destruction of Moab is typical of Christ's victory over death (spoken of Isa 25:8), his spoiling principalities and powers in his cross (Col 2:15), his pulling down Satan's strong-holds by the preaching of his gospel (Co2 10:4), and his reigning till all his enemies be made his footstool, Psa 110:1.

The prophet here reproves those, 1. Who represented God by creatures, and so changed his truth into a lie and his glory into shame, who made images and then said that they resembled God, and paid their homage to them accordingly. 2. Who put creatures in the place of God, who feared them more than God, as if they were a match for him, or loved them more than God, as if they were fit to be rivals with him. Twice the challenge is here made, To whom will you liken God? Isa 40:18, and again Isa 40:25. The Holy One himself says, To whom will you liken me? This shows the folly and absurdity, (1.) Of corporal idolatry, making visible images of him who is invisible, imagining the image to be animated by the deity, and the deity to be presentiated by the image, which, as it was an instance of the corruption of the human nature, so it was an intolerable injury to the honour of the divine nature. (2.) Of spiritual idolatry, making creatures equal with God in our affections. Proud people make themselves equal with God; covetous people make their money equal with God; and whatever we esteem or love, fear or hope in, more than God, that creature we equal with God, which is the highest affront imaginable to him who is God over all. Now, to show the absurdity of this, I. The prophet describes idols as despicable things and worthy of the greatest contempt (Isa 40:19, Isa 40:20): "Look upon the better sort of them, which rich people set up, and worship; they are made of some base metal, cast into what shape the founder pleases, and that is gilded, or overlaid with plates of gold, that it may pass for a golden image. It is a creature; for the workman made it; therefore it is not God, Hos 8:6. It depended upon his will whether it should be a god at all, and of what shape it should be. It is a cheat; for it is gold on the outside, but within it is lead or copper, in this indeed representing the deities, that they were not what they seemed to be, and deceived their admirers. How despicable then are the worst sort of them - the poor men's gods! He that is so impoverished that he has scarcely a sacrifice to offer to his god when he has made him will yet not be without an enshrined deity of his own; and, though he cannot procure one of brass or stone, he will have a wooden one rather than none, and for that purpose chooses a tree that will not soon rot, and of that he will have his graven image made. Both agree to have their image well fastened, that they may not be robbed of it. The better sort have silver chains to fix theirs with; and, though it be but a wooden image, care is taken that it shall not be moved." Let us pause a little and see, 1. How these idolaters shame themselves, and what a reproach they put upon their own reason, in dreaming that gods of their own making (Nehushtans, pieces of brass or logs of wood) should be able to do them any kindness. Thus vain were they in their imaginations; and how was their foolish heart darkened! 2. See how these idolaters shame us, who worship the only living and true God. They spared no cost upon their idols; we grudge that as waste which is spent in the service of our God. They took care that their idols should not be moved; we wilfully provoke our God to depart from us. II. He describes God as infinitely great, and worthy of the highest veneration; so that between him and idols, whatever competition there may be, there is no comparison. To prove the greatness of God he appeals, 1. To what they had heard of him by the hearing of the ear, and the consent of all ages and nations concerning him (Isa 40:21): "Have you not known by the very light of nature? Has it not been told you by your fathers and teachers, according to the constant tradition received from their ancestors and predecessors, even from the beginning?" (Those notices of God are as ancient as the world.) "Have you not understood it as always acknowledged from the foundation of the earth, that God is a great God, and a great King above all gods?" It has been a truth universally admitted that there is an infinite Being who is the fountain of all being. This is understood not only ever since the beginning of the world, but from and by the origin of the universe. It is founded upon the foundation of the earth. The invisible things of God are clearly seen from the creation of the world, Rom 1:20. Thou mayest not only ask thy father, and he shall tell thee this, and thy elders (Deu 32:7); but ask those that go by the way (Job 21:29), ask the first man you meet, and he will say the same. Some read it, Will you not know? Will you not hear it? For those that are ignorant of this are willingly ignorant; the light shines in their faces, but they shut their eyes against it. Now that which is here said of God is, (1.) That he has the command of all the creatures. The heaven and the earth themselves are under his management: He sits upon the circle, or globe, of the earth, Isa 40:22. He that has the special residence of his glory in the upper world maintains a dominion over this lower world, gives law to it, and directs all the motions of it to his own glory. He sits undisturbed upon the earth, and so establishes it. He is still stretching out the heavens, his power and providence keep them still stretched out, and will do so till the day comes that they shall be rolled together like a scroll. He spreads them out as easily as we draw a curtain to and fro, opening these curtains in the morning and drawing them close again at night. And the heaven is to this earth as a tent to dwell in; it is a canopy drawn over our heads, et quod tegit omnia coelum - and it encircles all. - Ovid. See Psa 104:2. (2.) That the children of men, even the greatest and mightiest, are as nothing before him. The numerous inhabitants of this earth are in his eye as grasshoppers in ours, so little and inconsiderable, of such small value, of such little use, and so easily crushed. Proud men's lifting up themselves is but like the grasshopper's leap; in an instant they must stoop down to the earth again. If the spies thought themselves grasshoppers before the sons of Anak (Num 13:33), what are we before the great God? Grasshoppers live but awhile, and live carelessly, not like the ant; so do the most of men. (3.) That those who appear and act against him, how formidable soever they may be to their fellow-creatures, will certainly be humble and brought down by the mighty hand of God, Isa 40:23, Isa 40:24. Princes and judges, who have great authority, and abuse it to the support of oppression and injustice, make nothing of those about them; as for all their enemies they puff at them (Psa 10:5; Psa 12:5); but, when the great God takes them to task, he brings them to nothing; he humbles them, and tames them, and makes them as vanity, little regarded, neither feared nor loved. He makes them utterly unable to stand before his judgments, which shall either, [1.] Prevent their settlement in their authority: They shall not be planted; they shall not be sown; and those are the two ways of propagating plants, either by seed or slips. Nay, if they should gain a little interest, and so be planted or sown, yet their stock shall not take root in the earth, they shall not continue long in power. Eliphaz saw the foolish taking root, but suddenly cursed their habitation. And then how soon is the fig-tree withered away! Or, [2.] He will blast them when they think they are settled. He does but blow upon them, and then they shall wither, and come to nothing, and the whirlwind shall take them away as stubble. For God's wrath, though it seem at first to blow slightly upon them, will soon become a mighty whirlwind. When God judges he will overcome. Those that will not bow before him cannot stand before him. 2. He appeals to what their eyes saw of him (Isa 40:26): "Lift up your eyes on high; be not always poring on this earth" (O curvae in terras animae et coelestium inanes! - Degenerate minds, that can bend so towards the earth, having nothing celestial in them!), "but sometimes look up" (Os homini sublime dedit, coelumque tueri jussit - Heaven gave to man an erect countenance, and bade him gaze on the stars); "behold the glorious lights of heaven, consider who has created them. They neither made nor marshalled themselves; doubtless, therefore, there is a God that gave them their being, power, and motion." What we see of the creature should lead us to the Creator. The idolaters, when they lifted up their eyes and beheld the hosts of heaven, being wholly immerged in sense, looked no further, but worshipped them, Deu 4:19; Job 31:26. Therefore the prophet here directs us to make use of our reason as well as our senses, and to consider who created them, and to pay our homage to him. Give him the glory of his sovereignty over them - He brings out their host by number, as a general draws out the squadrons and battalions of his army; of the knowledge he has of them - He calls them all by names, proper names, according as their place and influence are (Psa 147:4); and of the use he makes of them; when he calls them out to any service, so obsequious are they that, by the greatness of his might, not one of them fails, but, as when the stars in their courses fought against Sisera, every one does that to which he is appointed. To make these creatures therefore rivals with God, which are such ready servants to him, is an injury to them as well as an affront to him.

Here is, I. Pashur's unjust displeasure against Jeremiah, and the fruits of that displeasure, Jer 20:1, Jer 20:2. This Pashur was a priest, and therefore, one would think, should have protected Jeremiah, who was of his own order, a priest too, and the more because he was a prophet of the Lord, whose interests the priests, his ministers, ought to consult. But this priest was a persecutor of him whom he should have patronized. He was the son of Immer; that is, he was of the sixteenth course of the priests, of which Immer, when these courses were first settled by David, was father (Ch1 24:14), as Zechariah was of the order of Abiah, Luk 1:5. Thus this Pashur is distinguished from another of the same name mentioned Jer 21:1, who was of the fifth course. This Pashur was chief governor in the temple; perhaps he was only so pro tempore - for a short period, the course he was head of being now in waiting, or he was suffragan to the high priest, or perhaps captain of the temple or of the guards about it. Act 4:1. This was Jeremiah's great enemy. The greatest malignity to God's prophets was found among those that professed sanctity and concern for God and the church. We cannot suppose that Pashur was one of those ancients of the priests that went with Jeremiah to the valley of Tophet to hear him prophesy, unless it were with a malicious design to take advantage against him; but, when he came into the courts of the Lord's house, it is probable that he was himself a witness of what he said, and so it may be read (Jer 20:1), He heard Jeremiah prophesying these things. As we read it, the information was brought to him by others, whose examinations he took: He heard that Jeremiah prophesied these things, and could not bear it, especially that he should dare to preach in the courts of the Lord's house, where he was chief governor, without his leave. When power in the church is abused, it is the most dangerous power that can be employed against it. Being incensed at Jeremiah, 1. He smote him, struck him with his hand or staff of authority. Perhaps it was a blow intended only to disgrace him, like that which the high priest ordered to be given to Paul (Act 23:2), he struck him on the mouth, and bade him hold his prating. Or perhaps he gave him many blows intended to hurt him; he beat him severely, as a malefactor. It is charged upon the husbandmen (Mat 21:35) that they beat the servants. The method of proceeding here was illegal; the high priest, and the rest of the priests, ought to have been consulted, Jeremiah's credentials examined, and the matter enquired into, whether he had an authority to say what he said. But these rules of justice are set aside and despised, as mere formalities; right or wrong, Jeremiah must be run down. The enemies of piety would never suffer themselves to be bound by the laws of equity. 2. He put him in the stocks. Some make it only a place of confinement; he imprisoned him. It rather seems to be an instrument of closer restraint, and intended to put him both to pain and shame. Some think it was a pillory for his neck and arms; others (as we) a pair of stocks for his legs: whatever engine it was, he continued in it all night, and in a public place too, in the high gate of Benjamin, which was in, or by, the house of the Lord, probably a gate through which they passed between the city and the temple. Pashur intended thus to chastise him, that he might deter him from prophesying; and thus to expose him to contempt and render him odious, that he might not be regarded if he did prophesy. Thus have the best men met with the worst treatment from this ungracious ungrateful world; and the greatest blessings of their age have been counted as the off-scouring of all things. Would it not raise a pious indignation to see such a man as Pashur upon the bench and such a man as Jeremiah in the stocks? It is well that there is another life after this, when persons and things will appear with another face. II. God's just displeasure against Pashur, and the tokens of it. On the morrow Pashur gave Jeremiah his discharge, brought him out of the stocks (Jer 20:3); it is probable that he continued him there, in little-ease, as long as was usual to continue any in that punishment. And now Jeremiah has a message from God to him. We do not find that, when Pashur put Jeremiah in the stocks, the latter gave him any check for which he did; he appears to have quietly and silently submitted to the abuse; when he suffered, he threatened not. But, when he brought him out of the stocks, then God put a word into the prophet's mouth, which would awaken his conscience, if he had any. For, when the prophet of the Lord was bound, the word of the Lord was not. What can we think Pashur aimed at in smiting and abusing Jeremiah? Whatever it is, we shall see by what God says to him that he is disappointed. 1. Did he aim to establish himself, and make himself easy, by silencing one that told him of his faults and would be likely to lessen his reputation with the people? He shall not gain this point; for, (1.) Though the prophet should be silent, his own conscience shall fly in his face and make him always uneasy. To confirm this he shall have a name given him, Magor-missabib - Terror round about, or Fear on every side. God himself shall give him this name, whose calling him so will make him so. It seems to be a proverbial expression, bespeaking a man not only in distress but in despair, not only in danger on every side (that a man may be and yet by faith may be in no terror, as David, Psa 3:6, Psa 27:3), but in fear on every side, and that a man may be when there appears no danger. The wicked flee when no man pursues, are in great gear where no fear is. This shall be Pashur's case (Jer 20:4): "Behold, I will make thee a terror to thyself; that is, thou shalt be subject to continual frights, and thy own fancy and imagination shall create thee a constant uneasiness." Note, God can make the most daring sinner a terror to himself, and will find out a way to frighten those that frighten his people from doing their duty. And those that will not hear of their faults from God's prophets, that are reprovers in the gate, shall be made to hear of them from conscience, which is a reprover in their own bosoms that will not be daunted nor silenced. And miserable is the man that is thus made a terror to himself. Yet this is not all; some are very much a terror to themselves, but they conceal it and seem to others to be pleasant; but, "I will make thee a terror to all thy friends; thou shalt, upon all occasions, express thyself with so much horror and amazement that all thy friends shall be afraid of conversing with thee and shall choose to stand aloof from thy torment." Persons in deep melancholy and distraction are a terror to themselves and all about them, which is a good reason why we should be very thankful, so long as God continues to us the use of our reason and the peace of our consciences. (2.) His friends, whom he put a confidence in and perhaps studied to oblige in what he did against Jeremiah, shall all fail him. God does not presently strike him dead for what he did against Jeremiah, but lets him live miserably, like Cain in the land of shaking, in such a continual consternation that wherever he goes he shall be a monument of divine justice; and, when it is asked, "What makes this man in such a continual terror?" it shall be answered, "It is God's hand upon him for putting Jeremiah in the stocks." His friends, who should encourage him, shall all be cut off; they shall fall by the sword of the enemy, and his eyes shall behold it, which dreadful sight shall increase his terror. (3.) He shall find, in the issue, that his terror is not causeless, but that divine vengeance is waiting for him (Jer 20:6); he and his family shall go into captivity, even to Babylon; he shall neither die before the evil comes, as Josiah, nor live to survive it, as some did, but he shall die a captive, and shall in effect be buried in his chains, he and all his friends. Thus far is the doom of Pashur. Let persecutors read it, and tremble; tremble to repentance before they be made to tremble to their ruin. 2. Did he aim to keep the people easy, to prevent the destruction that Jeremiah prophesied of, and by sinking his reputation to make his words fall to the ground? It is probable that he did; for it appears by Jer 20:6 that he did himself set up for a prophet, and told the people that they should have peace. He prophesied lies to them; and because Jeremiah's prophecy contradicted his, and tended to awaken those whom he endeavoured to rock asleep in their sins, therefore he set himself against him. But could he gain his point? No; Jeremiah stands to what he has said against Judah and Jerusalem, and God by his mouth repeats it. Men get nothing by silencing those who reprove and warn them, for the word will have its course; so it had here. (1.) The country shall be ruined (Jer 20:4): I will give all Judah into the hand of the king of Babylon. It had long been God's own land, but he will now transfer his title to it to Nebuchadnezzar, he shall be master of the country and dispose of the inhabitants some to the sword and some to captivity, as he pleases, but none shall escape him. (2.) The city shall be ruined too, Jer 20:5. The king of Babylon shall spoil that, and carry all that is valuable in it to Babylon. [1.] He shall seize their magazines and military stores (here called the strength of this city) and turn them against them. These they trusted to as their strength; but what stead could they stand them in when they had thrown themselves out of God's protection, and when he who was indeed their strength had departed from them? [2.] He shall carry off all their stock in trade, their wares and merchandises, here called their labours, because it was what they laboured about and got by their labour. [3.] He shall plunder their fine houses, and take away their rich furniture, here called their precious things, because they valued them and set their hearts so much upon them. Happy are those who have secured to themselves precious things in God's precious promises, which are out of the reach of soldiers. [4.] He shall rifle the exchequer, and take away the jewels of the crown and all the treasures of the kings of Judah. This was that instance of the calamity which was first of all threatened to Hezekiah long ago as his punishment for showing his treasures to the king of Babylon's ambassadors, Isa 39:6. The treasury, they thought, was their defence; but that betrayed them, and became an easy prey to the enemy.

he--Jehovah shall spread His hands to strike the foe on this side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through the water [CALVIN]. (Zac 5:3). LOWTH takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himself; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, Isa 16:6). with the spoils of . . . hands--literally, "the craftily acquired spoils" of his (Moab's) hands [BARNES]. Moab's pride, as well as the sudden gripe of his hands (namely, whereby he tries to save himself from drowning) [LOWTH]. "Together with the joints of his hands," that is, though Moab struggle against Jehovah hand and foot [MAURER].

lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jon 2:1-2, Jon 2:4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (Isa 9:13), with the faint glimmer of reason left to him, and owns God's justice in punishing him. praised . . . him--Praise is a sure sign of a soul spiritually healed (Psa 116:12, Psa 116:14; Mar 5:15, Mar 5:18-19). I . . . honoured him--implying that the cause of his chastisement was that he had before robbed God of His honor. everlasting dominion--not temporary or mutable, as a human king's dominion.

We have here Christ preaching, and may observe, 1. When Christ preached this sermon; it was the same day that he preached the sermon in the foregoing chapter: so unwearied was he in doing good, and working the works of him that sent him. Note, Christ was for preaching both ends of the day, and has by his example recommended that practice to his church; we must in the morning sow our seed, and in the evening not withhold our hand, Ecc 11:6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee. 2. To whom he preached; there were great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (Mat 12:9, Mat 12:14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the power of religion where there is least of the pomp of it: the poor receive the gospel. When Christ went to the sea-side, multitudes were presently gathered together to him. Where the king is, there is the court; where Christ is, there is the church, though it be by the sea-side. Note, Those who would get good by the word, must be willing to follow it in all its removes; when the ark shifts, shift after it. The Pharisees had been labouring, by base calumnies and suggestions, to drive the people off from following Christ, but they still flocked after him as much as ever. Note, Christ will be glorified in spite of all opposition; he will be followed. 3. Where he preached this sermon. (1.) His meeting-place was the sea-side. He went out of the house (because there was no room for the auditory) into the open air. It was pity but such a Preacher should have had the most spacious, sumptuous, and convenient place to preach in, that could be devised, like one of the Roman theatres; but he was now in his state of humiliation, and in this, as in other things, he denied himself the honours due to him; as he had not a house of his own to live in, so he had not a chapel of his own to preach in. By this he teaches us in the external circumstances of worship not to covet that which is stately, but to make the best of the conveniences which God in his providence allots to us. When Christ was born, he was crowded into the stable, and now to the sea-side, upon the strand, where all persons might come to him with freedom. He that was truth itself sought no corners (no adyta), as the pagan mysteries did. Wisdom crieth without, Pro 1:20; Joh 13:20. (2.) His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose (Neh 8:4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people stood upon dry ground and firm ground, while the Preacher was upon the water in more hazard. Ministers are most exposed to trouble. Here was a true rostrum, a ship pulpit. 4. What and how he preached. (1.) He spake many things unto them. Many more it is likely than are here recorded, but all excellent and necessary things, things that belong to our peace, things pertaining to the kingdom of heaven: they were not trifles, but things of everlasting consequence, that Christ spoke of. It concerns us to give a more earnest heed, when Christ has so many things to say to us, that we miss not any of them. (2.) What he spake was in parables. A parable sometimes signifies any wise, weighty saying that is instructive; but here in the gospels it generally signifies a continued similitude or comparison, by which spiritual or heavenly things were described in language borrowed from the things of this life. It was a way of teaching used very much, not only by the Jewish rabbin, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so from its being pleasant. Our Saviour used it much, and in it condescended to the capacities of people, and lisped to them in their own language. God had long used similitudes by his servants the prophets (Hos 12:10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See Joh 3:12. So descending in a cloud. Now, I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained) but to them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be strong, yet to bear the infirmities of the weak. To this question Christ answers largely, Mat 13:11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now, 1. This reason is laid down (Mat 13:11): Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissions. A parable is a shell that keeps good fruit for the diligent, but keeps it from the slothful. Note, There are mysteries in the kingdom of heaven, and without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are mysteries, which could never have been discovered but by divine revelation (Co1 15:51), were at this time discovered but in part to the disciples, and will never be fully discovered till the veil shall be rent; but the mysteriousness of gospel truth should not discourage us fRom. but quicken us in, our enquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift (Pro 2:6); it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel mysteries, and that is without doubt the best knowledge: a principle of grace in the heart, is that which makes men of quick understanding in the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the new birth as a blind man of colours. [3.] There are those to whom this knowledge is not given, and a man can receive nothing unless it be given him from above (Joh 3:27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Rom 11:35); the difference must be resolved into God's sovereignty, as before, Mat 11:25, Mat 11:26. 2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness. (1.) Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts 2. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Pro 4:18. Joseph - He will add, Gen 30:24. (2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands that are likely to become bankrupts quickly. 3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with. (1.) Some were willingly ignorant; and such were amused by the parables (Mat 13:13); because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application; they understand neither. Note, [1.] There are many that see the gospel light, and hear the gospel sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples. Now in this the scripture would be fulfilled, Mat 13:14, Mat 13:15. It is quoted from Isa 6:9, Isa 6:10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is, First. A description of sinners' wilful blindness and hardness, which is their sin. This people's heart is waxed gross; it is fattened, so the word is; which denotes both sensuality and senselessness (Psa 119:70); secure under the word and rod of God, and scornful as Jeshurun, that waxed fat and kicked, Deu 32:15. And when the heart is thus heavy, no wonder that the ears are dull of hearing; the whispers of the Spirit they hear not at all; the loud calls of the word, though the word be nigh them, they regard not, nor are at all affected by them: they stop their ears, Psa 58:4, Psa 58:5. And because they are resolved to be ignorant, they shut both the learning senses; for their eyes also they have closed, resolved that they would not see light come into the world, when the Son of Righteousness arose, but they shut their windows, because they loved darkness rather than light, Joh 3:19; Pe2 3:5. Secondly, A description of that judicial blindness, which is the just punishment of this. "By hearing, ye shall hear, and shall not understand; what means of grace you have, shall be to no purpose to you; though, in mercy to others, they are continued, yet in judgment to you, the blessing upon them is denied." The saddest condition a man can be in on this side hell, is to sit under the most lively ordinances with a dead, stupid, untouched heart. To hear God's word, and see his providences, and yet not to understand and perceive his will, either in the one or in the other, is the greatest sin and the greatest judgment that can be. Observe, It is God's work to give an understanding heart, and he often, in a way of righteous judgment, denies it to those to whom he has given the hearing ear, and the seeing eye, in vain. Thus does God choose sinners' delusions (Isa 66:4),. and bind them over to the greatest ruin, by giving them up to their own hearts' lusts (Psa 81:11, Psa 81:12); let them alone (Hos 4:17); my Spirit shall not always strive, Gen 6:3. Thirdly, The woeful effect and consequence of this; Lest at any time they should see. They will not see because they will not turn; and God says that they shall not see, because they shall not turn: lest they should be converted, and I should heal them. Note, 1. That seeing, hearing, and understanding, are necessary to conversion; for God, in working grace, deals with men as men, as rational agents; he draws with the cords of a man, changes the heart by opening the eyes, and turns from the power of Satan unto God, by turning first from darkness to light, (Act 26:18). 2. All those who are truly converted to God, shall certainly be healed by him. "If they be converted I shall heal them, I shall save them:" so that if sinners perish, it is not to be imputed to God, but to themselves; they foolishly expected to be healed, without being converted. 3. It is just with God to deny his grace to those who have long and often refused the proposals of it, and resisted the power of it. Pharaoh, for a good while, hardened his own heart (Exo 8:15, Exo 8:32), and afterwards God hardened it, Mat 9:12; Mat 10:20. Let us therefore fear, lest by sinning against the divine grace, we sin it away. (2.) Others were effectually called to be the disciples of Christ, and were truly desirous to be taught of him; and they were instructed, and made to improve greatly in knowledge, by these parables, especially when they were expounded; and by them the things of God were made more plain and easy, more intelligible and familiar, and more apt to be remembered (Mat 13:16, Mat 13:17). Your eyes see, your ears hear. They saw the glory of God in Christ's person; they heard the mind of God in Christ's doctrine; they saw much, and were desirous to see more, and thereby were prepared to receive further instruction; they had opportunity for it, by being constant attendants on Christ, and they should have it from day to day, and grace with it. Now this Christ speaks of, [1.] As a blessing; "Blessed are your eyes for they see, and your ears for they hear; it is your happiness, and it is a happiness for which you are indebted to the peculiar favour and blessing of God." It is a promised blessing, that in the days of the Messiah the eyes of them that see shall not be dim, Isa 32:3. The eyes of the meanest believer that knows experimentally the grace of Christ, are more blessed than those of the greatest scholars, the greatest masters in experimental philosophy, that are strangers to God; who, like the other gods they serve, have eyes, and see not. Blessed are your eyes. Note, True blessedness is entailed upon the right understanding and due improvement of the mysteries of the kingdom of God. The hearing ear and the seeing eye are God's work in those who are sanctified; they are the work of his grace (Pro 20:12), and they are a blessed work, which shall be fulfilled with power, when those who now see through a glass darkly, shall see face to face. It was to illustrate this blessedness that Christ said so much of the misery of those who are left in ignorance; they have eyes and see not; but blessed are your eyes. Note, The knowledge of Christ is a distinguishing favour to those who have it, and upon that account it lays under the greater obligations; see Joh 14:22. The apostles were to teach others, and therefore were themselves blessed with the clearest discoveries of divine truth. The watchmen shall see eye to eye, Isa 52:8. [2.] As a transcendent blessing, desired by, but not granted to, many prophets and righteous men, Mat 13:17. The Old Testament saints, who had some glimpses, some glimmerings of gospel light, coveted earnestly further discoveries. They had the types, shadows, and prophecies, of those things but longed to see the Substance, that glorious end of those things which they could not steadfastly look unto; that glorious inside of those things which they could not look into. They desired to see the great Salvation, the Consolation of Israel, but did not see it, because the fulness of time was not yet come. Note, First, Those who know something of Christ, cannot but covet to know more. Secondly, The discoveries of divine grace are made, even to prophets and righteous men, but according to the dispensation they are under. Though they were the favourites of heaven, with whom God's secret was, yet they have not seen the things which they desired to see, because God had determined not to bring them to light yet; and his favours shall not anticipate his counsels. There was then, as there is still, a glory to be revealed; something in reserve, that they without us should not be made perfect, Heb 11:40. Thirdly, For the exciting of our thankfulness, and the quickening of our diligence, it is good for us to consider what means we enjoy, and what discoveries are made to us, now under the gospel, above what they had, and enjoyed, who lived under the Old Testament dispensation, especially in the revelation of the atonement for sin; see what are the advantages of the New Testament above the Old (Co2 3:7, etc. Heb 12:18); and see that our improvements be proportionable to our advantages. II. We have, in these verses, one of the parables which our Saviour put forth; it is that of the sower and the seed; both the parable itself, and the explanation of it. Christ's parables are borrowed from common, ordinary things, not from any philosophical notions or speculations, or the unusual phenomena of nature, though applicable enough to the matter in hand, but from the most obvious things, that are of every day's observation, and come within the reach of the meanest capacity; many of them are fetched from the husbandman's calling, as this of the sower, and that of the tares. Christ chose to do thus, 1. That spiritual things might hereby be made more plain, and, by familiar similitudes, might be made the more easy to slide into our understandings. 2. That common actions might hereby be spiritualized, and we might take occasion from those things which fall so often under our view, to meditate with delight on the things of God; and thus, when our hands are busiest about the world, we may not only notwithstanding that, but even with the help of that, be led to have our hearts in heaven. Thus the word of God shall talk with us, talk familiarly with us, Pro 6:22. The parable of the sower is plain enough, Mat 13:3-9. The exposition of it we have from Christ himself, who knew best what was his own meaning. The disciples, when they asked, Why speakest thou unto them in parables? (Mat 13:10), intimated a desire to have the parable explained for the sake of the people; nor was it any disparagement to their own knowledge to desire it for themselves. Our Lord Jesus kindly took the hint, and gave the sense, and caused them to understand the parable, directing his discourse to the disciples, but in the hearing of the multitude, for we have not the account of his dismissing them till Mat 13:36. "Hear ye therefore the parable of the sower (Mat 13:18); you have heard it, but let us go over it again." Note, It is of good use, and would contribute much to our understanding the word and profiting by it, to hear over again what we have heard (Phi 3:1); "You have heard it, but hear the interpretation of it." Note, Then only we hear the word aright, and to good purpose, when we understand what we hear; it is no hearing at all, if it be not with understanding, Neh 8:2. It is God's grace indeed that gives the understanding, but it is our duty to give our minds to understand. Let us therefore compare the parable and the exposition. (1.) The seed sown is the word of God, here called the word of the kingdom (Mat 13:19): the kingdom of heaven, that is the kingdom; the kingdoms of the world, compared with that, are not to be called kingdoms. The gospel comes from that kingdom, and conducts to that kingdom; the word of the gospel is the word of the kingdom; it is the word of the King, and where that is, there is power; it is a law, by which we must be ruled and governed. This word is the seed sown, which seems a dead, dry thing, but all the product is virtually in it. It is incorruptible seed (Pe1 1:23); it is the gospel that brings forth fruit in souls, Col 1:5, Col 1:6. (2.) The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers; see Mat 13:37. The people are God's husbandry, his tillage, so the word is; and ministers are labourers together with God, Co1 3:9. Preaching to a multitude is sowing the corn; we know not where it must light; only see that it be good, that it be clean, and be sure to give it seed enough. The sowing of the word is the sowing of a people for God's field, the corn of his floor, Isa 21:10. (3.) The ground in which this seed is sown is the hearts of the children of men, which are differently qualified and disposed, and accordingly the success of the word is different. Note, Man's heart is like soil, capable of improvement, of bearing good fruit; it is pity it should lie fallow, or be like the field of the slothful, Pro 24:30. The soul is the proper place for the word of God to dwell, and work, and rule in; its operation is upon conscience, it is to light that candle of the Lord. Now according as we are, so the word is to us: Recipitur ad modum recipientis - The reception depends upon the receiver. As it is with the earth; some sort of ground, take ever so much pains with it, and throw ever so good seed into it, yet it brings forth no fruit to any purpose; while the good soil brings forth plentifully: so it is with the hearts of men, whose different characters are here represented by four sorts of ground, of which three are bad, and but one good. Note, The number of fruitless hearers is very great, even of those who heard Christ himself. Who has believed our report? It is a melancholy prospect which this parable gives us of the congregations of those who hear the gospel preached, that scarcely one in four brings forth fruit to perfection. Many are called with the common call, but in few is the eternal choice evidenced by the efficacy of that call, Mat 20:16. Now observe the characters of these four sorts of ground. [1.] The highway ground, Mat 13:4-10. They had pathways through their corn-fields (Mat 12:1), and the seed that fell on them never entered, and so the birds picked it up. The place where Christ's hearers now stood represented the characters of most of them, the sand on the sea-shore, which was to the seed like the highway ground. Observe First, What kind of hearers are compared to the highway ground; such as hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They come before God as his people come, and sit before his as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression. Secondly, How they come to be unprofitable hearers. The wicked one, that is, the devil, cometh and catcheth away that which was sown. - Such mindless, careless, trifling hearers are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace. [2.] The stony ground. Some fell upon stony places (Mat 13:5, Mat 13:6), which represents the case of hearers that go further than the former, who receive some good impressions of the word, but they are not lasting, Mat 13:20, Mat 13:21. Note, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground, First, How far they went. 1. They hear the word; they turn neither their backs upon it, nor a deaf ear to it. Note, hearing the word, though ever so frequently, ever so gravely, if we rest in that, will never bring us to heaven. 2. They are quick in hearing, swift to hear, he anon receiveth it, euthus, he is ready to receive it, forthwith it sprung up (Mat 13:5), it sooner appeared above ground than that which was sown in the good soil. Note, Hypocrites often get the start of true Christians in the shows of profession, and are often too hot to hold. He receiveth it straightway, without trying it; swallows it without chewing, and then there can never be a good digestion. Those are most likely to hold fast that which is good, that prove all things, Th1 5:21. 3. They receive it with joy. Note, There are many that are very glad to hear a good sermon, that yet do not profit by it; they may be pleased with the word, and yet not changed and ruled by it; the heart may melt under the word, and yet not be melted down by the word, much less into it, as into a mould. Many taste the good word of God (Heb 6:5), and say they find sweetness in it, but some beloved lust is rolled under the tongue, which it would not agree with, and so they spit it out again. 4. They endure for awhile, like a violent motion, which continues as long as the impression of the force remains, but ceases when that has spent itself. Note, Many endure for awhile, that do not endure to the end, and so come short of the happiness which is promised to them only that persevere (Mat 10:22); they did run well, but something hindered them, Gal 5:7. Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun. And the reason is, 1. They have no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note, (1.) It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him. (2.) Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port. 2. Times of trial come, and then they come to nothing. When tribulation and persecution arise because of the word, he is offended; it is a stumbling-block in his way which he cannot get over, and so he flies off, and this is all his profession comes to. Note, (1.) After a fair gale of opportunity usually follows a storm of persecution, to try who have received the word in sincerity, and who have not. When the word of Christ's kingdom comes to be the word of Christ's patience (Rev 3:10), then is the trial, who keeps it, and who does not, Rev 1:9. It is wisdom to prepare for such a day. (2.) When trying times come, those who have no root are soon offended; they first quarrel with their profession, and then quit it; first find fault with it, and then throw it off. Hence we read of the offence of the cross, Gal 5:11. Observe, Persecution is represented in the parable by the scorching sun, (Mat 13:6); the same sun which warms and cherishes that which was well rooted, withers and burns up that which wanted root. As the word of Christ, so the cross of Christ, is to some a savour of life unto life, to others a savour of death unto death: the same tribulation which drives some to apostasy and ruin, works for others a far more exceeding and eternal weight of glory. Trials which shake some, confirm others, Phi 1:12. Observe how soon they fall away, by and by; as soon rotten as they were ripe; a profession taken up without consideration is commonly let fall without it: "Lightly come, lightly go." [3.] The thorny ground, Some fell among thorns (which are a good guard to the corn when they are in the hedge, but a bad inmate when they are in the field); and the thorns sprung up, which intimates that they did not appear, or but little, when the corn was sown, but afterwards they proved choking to it, Mat 13:7. This went further than the former, for it had root; and it represents the condition of those who do not quite cast off their profession, and yet come short of any saving benefit by it; the good they gain by the word, being insensibly overcome and overborne by the things of the world. Prosperity destroys the word in the heart, as much as persecution does; and more dangerously, because more silently: the stones spoiled the root, the thorns spoil the fruit. Now what are these choking thorns? First, The cares of this world. Care for another world would quicken the springing of this seed, but care for this world chokes it. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that deals much in them (Sa2 23:6, Sa2 23:7); they are entangling, vexing, scratching, and their end is to be burned, Heb 6:8. These thorns choke the good seed. Note, Worldly cares are great hindrances to our profiting by the word of God, and our proficiency in religion. They eat up that vigour of soul which should be spent in divine things; divert us from duty, distract us in duty, and do us most mischief of all afterwards; quenching the sparks of good affections, and bursting the cords of good resolutions; those who are careful and cumbered about many things, commonly neglect the one thing needful. Secondly, The deceitfulness of riches. Those who, by their care and industry, have raised estates, and so the danger that ar

This cure is related only by this evangelist, and there is something singular in the circumstances. I. Here is a blind man brought to Christ by his friends, with a desire that he would touch him, Mar 8:22. Here appears the faith of those that brought him - they doubted not but that one touch of Christ's hand would recover him his sight; but the man himself showed not that earnestness for, or expectation of, a cure that other blind men did. If those that are spiritually blind, do not pray for themselves, yet let their friends and relations pray for them, that Christ would be pleased to touch them. II. Here is Christ leading this blind man, Mar 8:23. He did not bid his friends lead him, but (which bespeaks his wonderful condescension) he himself took him by the hand, and led him, to teach us to be as Job was, eyes to the blind, Job 29:15. Never had poor blind man such a Leader. He led him out of the town. Had he herein only designed privacy, he might have led him into a house, into an inner chamber, and have cured him there; but he intended hereby to upbraid Bethsaida with the mighty works that had in vain been done in her (Mat 11:21), and was telling her, in effect, she was unworthy to have any more done within her walls. Perhaps Christ took the blind man out of the town, that he might have a larger prospect in the open fields, to try his sight with, than he could have in the close streets. III. Here is the cure of the blind man, by that blessed Oculist, who came into the world to preach the recovering of sight to the blind (Luk 4:18), and to give what he preached. In this cure we may observe, 1. That Christ used a sign; he spat on his eyes (spat into them, so some), and put his hand upon him. He could have cured him, as he did others, with a word speaking, but thus he was pleased to assist his faith which was very weak, and to help him against his unbelief. And this spittle signified the eye-salve wherewith Christ anoints the eyes of those that are spiritually blind, Rev 3:18. 2. That the cure was wrought gradually, which was not usual in Christ's miracles. He asked him if he saw aught, Mar 8:23. Let him tell what condition his sight was in, for the satisfaction of those about him. And he looked up; so far he recovered his sight, that he could open his eyes, and he said, I see men as trees walking; he could not distinguish men from trees, otherwise than he could discern them to move. He had some glimmerings of sight, and betwixt him and the sky could perceive a man erect like a tree, but could not discern the form thereof, Job 4:16. But, 3. It was soon completed; Christ never doeth his work by the halves, nor leaves it till he can say, It is finished. He put his hands again upon his eyes, to disperse the remaining darkness, and then bade him look up again, and he saw every man clearly, Mar 8:25. Now Christ took this way, (1.) Because he would not tie himself to a method, but would show with what liberty he acted in all he did. He did not cure by rote, as I may say, and in a road, but varied as he thought fit. Providence gains the same end in different ways, that men may attend its motions with an implicit faith. (2.) Because it should be to the patient according to his faith; and perhaps this man's faith was at first very weak, but afterward gathered strength, and accordingly his cure was. Not that Christ always went by this rule, but thus he would sometimes put a rebuke upon those who came to him, doubting. (3.) Thus Christ would show how, and in what method, those are healed by his grace, who by nature are spiritually blind; at first, their knowledge is confused, they see men as trees walking; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly, Pro 4:18. Let us enquire then, if we see aught of those things which faith is the substance and evidence of; and if through grace we see any thing of them, we may hope that we shall see yet more and more, for Jesus Christ will perfect for ever those that are sanctified. IV. The directions Christ gave the man he had cured, not to tell it to any in the town of Bethsaida, nor so much as to go into the town, where probably there were some expecting him to come back, who had seen Christ lead him out of the town, but, having been eyewitnesses of so many miracles, had not so much as the curiosity to follow him: let not those be gratified with the sight of him when he was cured, who would not show so much respect to Christ as to go a step out of the town, to see this cure wrought. Christ doth not forbid him to tell it to others, but he must not tell it to any in the town. Slighting Christ's favours is forfeiting them; and Christ will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and now they are hid from her eyes. They will not see, and therefore shall not see.

Yea, . . . I believe that thou art the Christ, the Son of God, &c.--that is, And having such faith in Thee, I can believe all which that comprehends. While she had a glimmering perception that Resurrection, in every sense of the word, belonged to the Messianic office and Sonship of Jesus, she means, by this way of expressing herself, to cover much that she felt her ignorance of--as no doubt belonging to Him.

Jesus said, Take ye away the stone--spoken to the attendants of Martha and Mary; for it was a work of no little labor [GROTIUS]. According to the Talmudists, it was forbidden to open a grave after the stone was placed upon it. Besides other dangers, they were apprehensive of legal impurity by contact with the dead. Hence they avoided coming nearer a grave than four cubits [MAIMONIDES in LAMPE]. But He who touched the leper, and the bier of the widow of Nain's son, rises here also above these Judaic memorials of evils, every one of which He had come to roll away. Observe here what our Lord did Himself, and what He made others do. As Elijah himself repaired the altar on Carmel, arranged the wood, cut the victim, and placed the pieces on the fuel, but made the by-standers fill the surrounding trench with water, that no suspicion might arise of fire having been secretly applied to the pile (Kg1 18:30-35); so our Lord would let the most skeptical see that, without laying a hand on the stone that covered His friend, He could recall him to life. But what could be done by human hand He orders to be done, reserving only to Himself what transcended the ability of all creatures. Martha, the sister of . . . the dead--and as such the proper guardian of the precious remains; the relationship being here mentioned to account for her venturing gently to remonstrate against their exposure, in a state of decomposition, to eyes that had loved him so tenderly in life. Lord, by this time he stinketh, for he hath been dead four days--(See on Joh 11:17). It is wrong to suppose from this (as LAMPE and others do) that, like the by-standers, she had not thought of his restoration to life. But the glimmerings of hope which she cherished from the first (Joh 11:22), and which had been brightened by what Jesus said to her (Joh 11:23-27), had suffered a momentary eclipse on the proposal to expose the now sightless corpse. To such fluctuations all real faith is subject in dark hours. (See, for example, the case of Job).

Peter said--seeing plainly in these directions how to behave themselves, that He was indeed going from them. Lord, whither guest thou?--having hardly a glimmer of the real truth. Jesus answered, . . . thou canst not follow me now, but thou shalt follow me afterwards--How different from what He said to the Jews: "Whither I go ye cannot come" (Joh 8:21).

the centurion, &c.--Great must have been the influence of Paul over the centurion's mind to produce such an effect. All followed the swimmers in committing themselves to the deep, and according to the divine pledge and Paul's confident assurance given them, every soul got safe to land--yet without miracle. (While the graphic minuteness of this narrative of the shipwreck puts it beyond doubt that the narrator was himself on board, the great number of nautical phrases, which all critics have noted, along with the unprofessional air which the whole narrative wears, agrees singularly with all we know and have reason to believe of "the beloved physician"; see on Act 16:40). Next: Acts Chapter 28

Therefore we are--rather, "were" (it being a past act, completed at once). buried with him, by baptism into death--(The comma we have placed after "him" will show what the sense is. It is not, "By baptism we are buried with Him into death," which makes no sense at all; but, "By baptism with Him into death we are buried with Him"; in other words, "By the same baptism which publicly enters us into His death, we are made partakers of His burial also"). To leave a dead body unburied is represented, alike in heathen authors as in Scripture, as the greatest indignity (Rev 11:8-9). It was fitting, therefore, that Christ, after "dying for our sins according to the Scriptures," should "descend into the lower parts of the earth" (Eph 4:9). As this was the last and lowest step of His humiliation, so it was the honorable dissolution of His last link of connection with that life which He laid down for us; and we, in being "buried with Him by our baptism into His death," have by this public act severed our last link of connection with that whole sinful condition and life which Christ brought to an end in His death. that like as Christ was raised from the dead by the glory of the Father--that is, by such a forth-putting of the Father's power as was the effulgence of His whole glory. even so we also--as risen to a new life with Him. should walk in newness of life--But what is that "newness?" Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to "those things whereof we are now ashamed" (Rom 6:21), we belie our resurrection with Christ to newness of life, and "forget that we have been purged from our old sins" (Pe2 1:9). (Whether the mode of baptism by immersion be alluded to in this verse, as a kind of symbolical burial and resurrection, does not seem to us of much consequence. Many interpreters think it is, and it may be so. But as it is not clear that baptism in apostolic times was exclusively by immersion [see on Act 2:41], so sprinkling and washing are indifferently used in the New Testament to express the cleansing efficacy of the blood of Jesus. And just as the woman with the issue of blood got virtue out of Christ by simply touching Him, so the essence of baptism seems to lie in the simple contact of the element with the body, symbolizing living contact with Christ crucified; the mode and extent of suffusion being indifferent and variable with climate and circumstances).

Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere legal ceremonialism (Rom 6:3-4). are risen--rather as Greek, "were raised with Him." through the faith, &c.--by means of your faith in the operation of God; so "faith of," for "faith in" (Eph 3:12; Phi 3:9). Faith in God's mighty operation in raising again Jesus, is saving faith (Rom 4:24; Rom 10:9); and it is wrought in the soul by His same "mighty working" whereby He "raised Jesus from the dead" (Eph 1:19-20). BENGEL seems to me (not as ALFORD understands him) to express the latter sense, namely, "Through the faith which is a work of the operation of God who," &c. Eph 1:19-20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the life of faith, as was "wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is "faith in" (Rom 3:22); but there is no grammatical impropriety in understanding it "the faith which is the effect of the operation of God" (Eph 2:8; Th1 2:13). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter (Rom 8:11).

But . . . now . . . manifest--in contrast to its concealment heretofore in the eternal purpose of God "before the world began" (Ti2 1:9; Col 1:16; Tit 1:2-3). appearing--the visible manifestation in the flesh. abolished death--Greek, "taken away the power from death" [TITTMANN]. The Greek article before "death" implies that Christ abolished death, not only in some particular instance, but in its very essence, being, and idea, as well as in all its aspects and consequences (Joh 11:26; Rom 8:2, Rom 8:38; Co1 15:26, Co1 15:55; Heb 2:14). The carrying out of the abolition of death into full effect is to be at the resurrection (Rev 20:14). The death of the body meanwhile is but temporary, and is made no account of by Christ and the apostles. brought . . . to light--making visible by the Gospel what was before hidden in God's purpose. life--of the Spirit, acting first on the soul here, about to act on the body also at the resurrection. immortality--Greek, "incorruptibility" of the new life, not merely of the risen body [ALFORD], (Rom 8:11). through--by means of the Gospel, which brings to light the life and immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over death through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favorable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest idea of the resurrection of the body (Act 17:18, Act 17:32). If Christ were not "the life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (Rev 1:18), we could never break through the bars of death or gates of hell [BISHOP PEARSON].