Resultados para: "JUDAISM"

the priests and the Levites . . . resorted to him out of all their coasts--This was an accession of moral power, for the maintenance of the true religion is the best support and safeguard of any nation; and as it was peculiarly the grand source of the strength and prosperity of the Hebrew monarchy, the great numbers of good and pious people who sought an asylum within the territories of Judah contributed greatly to consolidate the throne of Rehoboam. The cause of so extensive an emigration from the kingdom of Israel was the deep and daring policy of Jeroboam, who set himself to break the national unity by entirely abolishing, within his dominions, the religious institutions of Judaism. He dreaded an eventual reunion of the tribes if the people continued to repair thrice a year to worship in Jerusalem as they were obliged by law to do. Accordingly, on pretense that the distance of that city was too great for multitudes of his subjects, he fixed upon two more convenient places, where he established a new mode of worshipping God under gross and prohibited symbols [Kg1 12:26-33]. The priests and Levites, refusing to take part in the idolatrous ceremonies, were ejected from their living [Ch2 11:13-14]. Along with them a large body of the people who faithfully adhered to the instituted worship of God, offended and shocked by the impious innovations, departed from the kingdom.

Some make Shoshannim, in the title, to signify an instrument of six strings; others take it in its primitive signification for lilies or roses, which probably were strewed, with other flowers, at nuptial solemnities; and then it is easily applicable to Christ who calls himself the rose of Sharon and the lily of the valleys, Sol 2:1. It is a song of loves, concerning the holy love that is between Christ and his church. It is a song of the well-beloved, the virgins, the companions of the bride (Psa 45:14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to sing a new song, Rev 14:3, Rev 14:4. I. The preface (Psa 45:1) speaks, 1. The dignity of the subject. It is a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved: My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, Pe1 1:11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Ecc 5:2. (2.) It was well expressed: I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others," that is speaking by rote; but, "the things which I have myself studied." Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Psa 66:16. [2.] With all possible cheerfulness, freedom, and fluency: "My tongue is as the pen of a ready writer, guided by my heart in every word as the pen is by the hand." We call the prophets the penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as the pen of a ready writer, to leave it upon record. II. In these verses the Lord Jesus is represented, 1. As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (Psa 45:2): Thou art fairer than the children of men, than any of them. He proposed (Psa 45:1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it: Thou are fair, thou art fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love. 2. As the great favourite of heaven. He is fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us; Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, Joh 1:16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Luk 4:22. The gospel of grace is poured into his lips; for it began to be spoken by the Lord, and from him we receive it. He has the words of eternal life. The spirit of prophecy is put into thy lips; so the Chaldee. (2.) He has the blessing, and he has it for us. "Therefore, because thou art the great trustee of divine grace for the use and benefit of the children of men, therefore God has blessed thee for ever, has made thee an everlasting blessing, so as that in thee all the nations of the earth shall be blessed." Where God gives his grace he will give his blessing. We are blessed with spiritual blessings in Christ Jesus, Eph 1:3. 3. As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, Deu 24:5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here, (1.) His preparations for war (Psa 45:3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth, Rev 19:15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh. (2.) His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence - his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously, Psa 45:4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa 52:10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. "Thy kingdom come; Go on and prosper." (3.) The glorious cause in which he is engaged - because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, Co1 4:12, Co1 4:13; Ti2 2:25. [2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Mat 11:29 (the gentleness of Christ is of mighty force, Co2 10:1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed. (4.) The success of his expedition: "Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things." [1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, Joh 16:8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Luk 21:26) and great men and chief captains call to the rocks and mountains to fall on them, Rev 6:15. The next verse describes these terrible things (Psa 45:5): Thy arrows are sharp in the heart of the king's enemies. First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Mat 21:44. Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Psa 110:1. Those that would not have him to reign over them shall be brought forth and slain before him (Luk 19:27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.

This latter part of the psalm is addressed to the royal bride, standing on the right hand of the royal bridegroom. God, who said to the Son, Thy throne is for ever and ever, says this to the church, which, upon the account of her espousals to the Son, he here calls his daughter. I. He tells her of the duties expected from her, which ought to be considered by all those that come into relation to the Lord Jesus: "Hearken, therefore, and consider this, and incline thy ear, that is, submit to those conditions of thy espousals, and bring thy will to comply with them." This is the method of profiting by the word of God. He that has ears, let him hear, let him hearken diligently; he that hearkens, let him consider and weigh it duly; he that considers, let him incline and yield to the force of what is laid before him. And what is it that is here required? 1. She must renounce all others. (1.) Here is the law of her espousals: "Forget thy own people and thy father's house, according to the law of marriage. Retain not the affection thou hast had for them, nor covet to return to them again; banish all such remembrance (not only of thy people that were dear to thee, but of thy father's house that were dearer) as may incline thee to look back, as Lot's wife to Sodom." When Abraham, in obedience to God's call, had quitted his native soil, he was not so much as mindful of the country whence he came out. This shows, [1.] How necessary it was for those who were converted from Judaism or paganism to the faith of Christ wholly to cast out the old leaven, and not to bring into their Christian profession either the Jewish ceremonies or the heathen idolatries, for these would make such a mongrel religion in Christianity as the Samaritans had. [2.] How necessary it is for us all, when we give up our names to Jesus Christ, to hate father and mother, and all that is dear to us in this world, in comparison, that is, to love them less than Christ and his honour, and our interest in him, Luk 14:26. (2.) Here is good encouragement given to the royal bride thus entirely to break off from her former alliances: So shall the king greatly desire thy beauty, which intimates that the mixing of her old rites and customs, whether Jewish or Gentile, with her religion, would blemish her beauty and would hazard her interest in the affections of the royal bridegroom, but that, if she entirely conformed to his will, he would delight in her. The beauty of holiness, both on the church and on particular believers, is in the sight of Christ of great price and very amiable. Where that is he says, This is my rest for ever; here will I dwell, for I have desired it. Among the golden candlesticks he walks with pleasure, Rev 2:1. 2. She must reverence him, must love, honour, and obey him: He is thy Lord, and worship thou him. The church is to be subject to Christ as the wife to the husband (Eph 5:24), to call him Lord, as Sarah called Abraham, and to obey him (Pe1 3:6), and so not only to submit to his government, but to give him divine honours. We must worship him as God, and our Lord; for this is the will of God, that all men should honour the Son even as they honour the Father; nay, in so doing it is reckoned that they honour the Father. If we confess that Christ is Lord, and pay our homage to him accordingly, it is to the glory of God the Father, Phi 2:11. II. He tells her of the honours designed for her. 1. Great court should be made to her, and rich presents brought her (Psa 45:12): "The daughter of Tyre," a rich and splendid city, "the daughter of the King of Tyre shall be there with a gift; every royal family round about shall send a branch, as a representative of the whole, to seek thy favour and to make an interest in thee; even the rich among the people, whose wealth might be thought to exempt them from dependence at court, even they shall entreat thy favour, for his sake to whom thou art espoused, that by thee they may make him their friend." The Jews, the pretending Jews, who are rich to a proverb (as rich as a Jew), shall come and worship before the church's feet in the Philadelphian period, and shall know that Christ has loved her, Rev 3:9. When the Gentiles, being converted to the faith of Christ, join themselves to the church, they then come with a gift, Co2 8:5; Rom 15:16. When with themselves they devote all they have to the honour of Christ, and the service of his kingdom, they then come with a gift. 2. She shall be very splendid, and highly esteemed in the eyes of all, (1.) For her personal qualifications, the endowments of her mind, which every one shall admire (Psa 45:13): The king's daughter is all glorious within. Note, The glory of the church is spiritual glory, and that is indeed all glory; it is the glory of the soul, and that is the man; it is glory in God's sight, and it is an earnest of eternal glory. The glory of the saints falls not within the view of a carnal eye. As their life, so their glory, is hidden with Christ in God, neither can the natural man know it, for it is spiritually discerned; but those who do so discern it highly value it. Let us see here what is that true glory which we should be ambitious of, not that which makes a fair show in the flesh, but which is in the hidden man of the heart, in that which is not corruptible (Pe1 3:4), whose praise is not of men, but of God, Rom 2:29. (2.) For her rich apparel. Though all her glory is within, that for which she is truly valuable, yet her clothing also is of wrought gold; the conversation of Christians, in which they appear in the world, must be enriched with good works, not gay and gaudy ones, like paint and flourish, but substantially good, like gold; and it must be accurate and exact, like wrought gold, which is worked with a great deal of care and caution. 3. Her nuptials shall be celebrated with a great deal of honour and joy (Psa 45:14, Psa 45:15): She shall be brought to the king, as the Lord God brought the woman to the man (Gen 2:22), which was a type of this mystical marriage between Christ and his church. None are brought to Christ but whom the Father brings, and he has undertaken to do it; none besides are so brought to the king (Psa 45:14) as to enter into the king's palace, Psa 45:15. (1.) This intimates a two-fold bringing of the spouse to Christ. [1.] In the conversion of souls to Christ; then they are espoused to him, privately contracted, as chaste virgins, Co2 11:2; Rom 7:4. [2.] In the completing of the mystical body, and the glorification of all the saints, at the end of time; then the bride, the Lamb's wife, shall be made completely ready, when all that belong to the election of grace shall be called in and called home, and all gathered together to Christ, Th2 2:1. Then is the marriage of the Lamb come (Rev 19:7; Rev 21:2), and the virgins go forth to meet the bridegroom, Mat 25:1. Then they shall enter into the king's palaces, into the heavenly mansions, to be ever with the Lord. (2.) In both these espousals, observe, to the honour of the royal bride, [1.] Her wedding clothes - raiment of needle-work, the righteousness of Christ, the graces of the Spirit; both curiously wrought by divine wisdom. [2.] Her bride-maids - the virgins her companions, the wise virgins who have oil in their vessels as well as in their lamps, those who, being joined to the church, cleave to it and follow it, these shall go in to the marriage. [3.] The mirth with which the nuptials will be celebrated: With gladness and rejoicing shall she be brought. When the prodigal is brought home to his father it is meet that we should make merry and be glad (Luk 15:32); and when the marriage of the Lamb has come let us be glad and rejoice (Rev 19:7); for the day of his espousals is the day of the gladness of his heart, Sol 3:11. 4. The progeny of this marriage shall be illustrious (Psa 45:16): Instead of thy fathers shall be thy children. Instead of the Old Testament church, the economy of which had waxed old, and ready to vanish away (Heb 8:13), as the fathers that are going off, there shall be a New Testament church, a Gentile-church, that shall be grafted into the same olive and partake of its root and fatness (Rom 11:17); more and more eminent shall be the children of the desolate than the children of the married wife, Isa 54:1. This promise to Christ is of the same import with that Isa 53:10, He shall see his seed; and these shall be made princes in all the earth; there shall be some of all nations brought into subjection to Christ, and so made princes, made to our God kings and priests, Rev 1:6. Or it may intimate that there should be a much greater number of Christian kings than ever there was of Jewish kings (those in Canaan only, these in all the earth), nursing fathers and nursing mothers to the church, which shall suck the breasts of kings. They are princes of Christ's making; for by him kings reign and princes decree justice. 5. The praise of this marriage shall be perpetual in the praises of the royal bridegroom (Psa 45:17): I will make thy name to be remembered. His Father has given him a name above every name, and here promises to make it perpetual, by keeping up a succession of ministers and Christians in every age, that shall bear up his name, which shall thus endure for ever (Psa 72:17), by being remembered in all the generations of time; for the entail of Christianity shall not be cut off. "Therefore, because they shall remember thee in all generations, they shall praise thee for ever and ever." Those that help to support the honour of Christ on earth shall in heaven see his glory, and share in it, and be for ever praising him. In the believing hope of our everlasting happiness in the other world let us always keep up the remembrance of Christ, as our only way thither, in our generation; and, in assurance of the perpetuating of the kingdom of the Redeemer in the world, let us transmit the remembrance of him to succeeding generations, that his name may endure for ever and be as the days of heaven.

Darius here studies to make some amends for the dishonour he had done both to God and Daniel, in casting Daniel into the lions' den, by doing honour to both. I. He gives honour to God by a decree published to all nations, by which they are required to fear before him. And this is a decree which is indeed fit to be made unalterable, according to the laws of the Medes and Persians, for it is the everlasting gospel, preached to those that dwell on the earth, Rev 14:7. Fear God, and give glory to him. Observe, 1. To whom he sends this decree - to all people, nations and languages, that dwell in all the earth, Dan 6:25. These are great words, and it is true that all the inhabitants of the earth are obliged to that which is here decreed; but here they mean no more than every dominion of his kingdom, which, though it contained many nations, did not contain all nations; but so it is, those that have much are ready to think they have all. 2. What the matter of the decree is - that men tremble and fear before the God of Daniel. This goes further than Nebuchadnezzar's decree upon a similar occasion, for that only restrained people from speaking amiss of this God, but this requires them to fear before him, to keep up and express awful reverent thoughts of him. And well might this decree he prefaced, as it is, with Peace be multiplied unto you, for the only foundation of true and abundant peace is laid in the fear of God, for that is true wisdom. If we live in the fear of God, and walk according to that rule, peace shall be upon us, peace shall be multiplied to us. But, though this decree goes far, it does not go far enough; had he done right, and come up to his present convictions, he would have commanded all men not only to tremble and fear before this God, but to love him and trust in him, to forsake the service of their idols, and to worship him only, and call upon him as Daniel did. But idolatry had been so long and so deeply rooted that it was not to be extirpated by the edicts of princes, nor by any power less than that which went along with the glorious gospel of Christ. 3. What are the causes and considerations moving him to make this decree. They are sufficient to have justified a decree for the total suppression of idolatry, much more will they serve to support this. There is good reason why all men should fear before this God, for, (1.) His being is transcendent. "He is the living God, lives as a God, whereas the gods we worship are dead things, have not so much as an animal life." (2.) His government is incontestable. He has a kingdom, and a dominion; he not only lives, but reigns as an absolute sovereign. (3.) Both his being and his government are unchangeable. He is himself stedfast for ever, and with him is no shadow of turning. And his kingdom too is that which shall not be destroyed by any external force, nor has his dominion any thing in itself that threatens a decay or tends towards it, and therefore it shall be even to the end. (4.) He has an ability sufficient to support such an authority, Dan 6:27. He delivers his faithful servants from trouble and rescues them out of trouble; he works signs and wonders, quite above the utmost power of nature to effect, both in heaven and on earth, by which it appears that he is sovereign Lord of both. (5.) He has given a fresh proof of all this in delivering his servant Daniel from the power of the lions. This miracle, and that of the delivering of the three children, were wrought in the eyes of the world, were seen, published, and attested by two of the greatest monarchs that ever were, and were illustrious confirmations of the first principles of religion, abstracted from the narrow scheme of Judaism, effectual confutations of all the errors of heathenism, and very proper preparations for pure catholic Christianity. II. He puts honour upon Daniel (Dan 6:28): So this Daniel prospered. See how God brought to him good out of evil. This bold stroke which his enemies made at his life was a happy occasion of taking them off, and their children too, who otherwise would still have stood in the way of his preferment, and have been upon all occasions vexatious to him; and now he prospered more than ever, was more in favour with his prince and in reputation with the people, which gave him a great opportunity of doing good to his brethren. Thus out of the eater (and that was a lion too) comes forth meat, and out of the strong sweetness.

It is usual with the prophets, when they foretel the grievances of the church, to furnish it at the same time with proper antidotes, a remedy for every malady. And no relief is so sovereign, of such general application, so easily accommodated to every case, and of such powerful efficacy, as those that are fetched from Christ and the future state; thence the comforts here are fetched. I. Jesus Christ shall appear his church's patron and protector: At that time, when the persecution is at the hottest, Michael shall stand up, Dan 12:1. The angel had told Daniel what a firm friend Michael was to the church, Dan 10:21. He all along showed this friendship in the upper world; the angels knew it; but now Michael shall stand up in his providence, and work deliverance for the Jews, when he sees that their power is gone, Deu 32:36. Christ is that great prince, for he is the prince of the kings of the earth, Rev 1:5. And, if he stand up for his church, who can be against it? But this is not all: At that time (that is, soon after) Michael shall stand up for the working out of our eternal salvation; the Son of God shall be incarnate, shall be manifested to destroy the works of the devil. Christ stood for the children of our people when he was made sin and a curse for them, stood in their stead as a sacrifice, bore the cure for them, to bear it from them. He stands for them in the intercession he ever lives to make within the veil, stands up for them, and stands their friend. And after the destruction of antichrist, of whom Antiochus was a type, Christ shall stand at the latter day upon the earth, shall appear for the complete redemption of all his. II. When Christ appears he will recompense tribulation to those that trouble his people. There shall be a time of trouble, threatening to all, but ruining to all the implacable enemies of God's kingdom among men, such trouble as never was since there was a nation. This is applicable. 1. To the destruction of Jerusalem, which Christ calls (perhaps with an eye to this prediction) such a great tribulation as was not since the beginning of the world to this time, Mat 24:21. This the angel had spoken much of (Dan 9:26, Dan 9:27); and it happened about the same time that Christ set up the gospel-kingdom in the world, that Michael our prince stands up. Or, 2. To the judgment of the great day, that day that shall burn as an oven, and consume the proud and all that do wickedly; that will be such a day of trouble as never was to all those whom Michael our prince stands against. III. He will work salvation for his people: "At that time thy people shall be delivered, delivered from the mischief and ruin designed them by Antiochus, even all those that were marked for preservation, that were written among the living," Isa 4:3. When Christ comes into the world he will save his spiritual Israel from sin and hell, and will, at his second coming, complete their salvation, even the salvation of as many as were given him, as many as have their names in the book of life, Rev 20:15. They were written there before the world, and will be found written there at the end of the world, when the books shall be opened. IV. There shall be a distinguishing resurrection of those that sleep in the dust, Dan 12:2. 1. When God works deliverance for his people from persecution it is a kind of resurrection; so the Jews' release out of Babylon was represented in vision (Eze. 37) and so the deliverance of the Jews from Antiochus, and other restorations of the church to outward prosperity; they were as life from the dead. Many of those who had long slept in the dust of obscurity and calamity shall then awake, some to that life, and honour, and comfort which will be lasting, everlasting; but to others, who, when they return to their prosperity, will return to their iniquity, it will be a resurrection to shame and contempt, for the prosperity of fools will but expose them and destroy them. 2. When, upon the appearing of Michael our prince, his gospel is preached, many of those who sleep in the dust, both Jews and Gentiles, shall be awakened by it to take upon them a profession of religion, and shall rise out of their heathenism or Judaism; but, since there will be always a mixture of hypocrites with true saints, it is but some of those who are raised to life to whom the gospel is a savour of life unto life, but others will be raised by it to shame and contempt, to whom the gospel of Christ will be a savour of death unto death, and Christ himself set for their fall. The net of the gospel encloses both good and bad. But, 3. It must be meant of the general resurrection at the last day: The multitude of those that sleep in the dust shall awake, that is, all, which shall be a great many. Or, Of those that sleep in the dust many shall arise to life and many to shame. The Jews themselves understand this of the resurrection of the dead at the end of time; and Christ seems to have an eye to it when he speaks of the resurrection of life and the resurrection of damnation (Joh 5:29); and upon this the Jews are said by St. Paul to expect a resurrection of the dead both of the just and of the unjust, Act 24:15. And nothing could come in more seasonably here, for, under Antiochus's persecution, some basely betrayed their religion, others bravely adhered to it. Now it would be a trouble to them that, when the storm was over, they could neither reward the one nor punish the other; this therefore would be a satisfaction to them, that they would both be recompensed according to their works in the resurrection. And the apostle, speaking of the pious Jews that suffered martyrdom under Antiochus, tells us that though they were tortured yet they accepted not deliverance, because they hoped to obtain this better resurrection, Heb 11:35. V. There shall be a glorious reward conferred on those who, in the day of trouble and distress, being themselves wise, did instruct many. Such were taken particular notice of in the prophecy of the persecution (Dan 11:33), that they should do eminent service, and yet should fall by the sword and by flame; now, if there were not another life after this, they would be of all men most miserable, and therefore we are here assured that they shall be recompensed in the resurrection of the just (Dan 12:3): Those that are wise (that are teachers, so some read it, for teachers have need of wisdom, and those that have wisdom themselves should communicate it to others) shall shine as the brightness of the firmament, shall shine in glory, heavenly glory, the glory of the upper world; and those that by the wisdom they have, and the instructions they give, are instrumental to turn any, especially to turn many to righteousness, shall shine as the stars for ever and ever. Note, 1. There is a glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. A man's wisdom now makes his face to shine (Ecc 8:1), but much more will it do so in that state where its power shall be perfected and its services rewarded. 2. The more good any do in this world, especially to the souls of men, the greater will be their glory and reward in the other world. Those that turn men to righteousness, that turn sinners from the errors of their ways and help to save their souls from death (Jam 5:20), will share in the glory of those they have helped to heaven, which will be a great addition to their own glory. 3. Ministers of Christ, who have obtained mercy of him to be faithful and successful, and so are made burning and shining lights in this world, shall shine very brightly in the other world, shall shine as the stars. Christ is the sun, the fountain, of the lights both of grace and glory; ministers, as stars, shine in both, with a light derived from him, and a diminutive light in comparison of him; yet to those that are earthen vessels it will be a glory infinitely transcending their deserts. They shall shine as the stars of different magnitudes, some in less, others in greater lustre; but, whereas the day is coming when the stars shall fall from heaven as leaves in autumn, these stars shall shine for ever and ever, shall never set, never be eclipsed. VI. That this prophecy of those times, though sealed up now, would be of great use to those that should live then, Dan 12:4. Daniel must now shut up the words and seal the book because the time would be long ere these things would be accomplished: and it was some comfort that the Jewish nation, though, in the infancy of their return from Babylon, while they were few and weak, they met with obstructions in their work, were not persecuted for their religion till a long time after, when they had grown to some strength and maturity. He must seal the book because it would not be understood, and therefore would not be regarded, till the things contained in it were accomplished; but he must keep it safely, as a treasure of great value, laid up for the ages to come, to whom it would be of great service; for many shall then run to and fro, and knowledge shall be increased. Then this hidden treasure shall be opened, and many shall search into it, and dig for the knowledge of it, as for silver. They shall run to and fro, to enquire out copies of it, shall collate them, and see that they be true and authentic. They shall read it over and over, shall meditate upon it, and run it over in their minds; discurrent - they shall discourse of it, and talk it over among themselves, and compare notes about it, if by any means they may sift out the meaning of it; and thus knowledge shall be increased. By consulting this prophecy on this occasion they shall be led to search other scriptures, which shall contribute much to their advancement in useful knowledge; for then shall we know if we follow on to know the Lord, Hos 6:3. Those that would have their knowledge increased must take pains, must not sit still in slothfulness and bare wishes but run to and fro, must make use of all the means of knowledge and improve all opportunities of getting their mistakes rectified, their doubts resolved, and their acquaintance with the things of God improved, to know more and to know better what they do know. And let us here see reason to hope that, 1. Those things of God which are now dark and obscure will hereafter be made clear, and easy to be understood. Truth is the daughter of time. Scripture prophecies will be expounded by the accomplishment of them; therefore they are given, and for that explication they are reserved. Therefore they are told us before, that, when they do come to pass, we may believe. 2. Those things of God which are despised and neglected, and thrown by as useless, shall be brought into reputation, shall be found to be of great service, and be brought into request; for divine revelation, however slighted for a time, shall be magnified and made honourable, and, above all, in the judgment of the great day, when the books shall be opened, and that book among the rest.

Fulfilled in part at the restoration from Babylon, when Judaism, so far from being merged in heathenism, made inroads by conversions on the idolatry of surrounding nations. The full accomplishment is yet future, when Israel, under Christ, shall be the center of Christendom; of which an earnest was given in the woman from the coasts of Tyre and Sidon who sought the Saviour (Mat 15:21, Mat 15:24, Mat 15:26-28; compare Isa 11:12). dwell safely-- (Jer 23:6). This is the last of the world kingdoms against which Ezekiel's prophecies are directed, and occupies the largest space in them, namely, the next four chapters. Though farther off than Tyre, it exercised a more powerful influence on Israel. Next: Ezekiel Chapter 29

As a new solemnity, the feast of consecration is to prepare for the passover; so the passover itself is to have different sacrifices from those of the Mosaic law. Instead of one ram and seven lambs for the daily burnt offering, there are to be seven bullocks and seven rams. So also whereas the feast of tabernacles had its own offerings, which diminished as the days of the feast advanced, here the same are appointed as on the passover. Thus it is implied that the letter of the law is to give place to its spirit, those outward rites of Judaism having no intrinsic efficacy, but symbolizing the spiritual truths of Messiah's kingdom, as for instance the perfect holiness which is to characterize it. Compare Co1 5:7-8, as to our spiritual "passover," wherein, at the Lord's supper, we feed on Christ by faith, accompanied with "the unleavened bread of sincerity and truth." Literal ordinances, though not slavishly bound to the letter of the law, will set forth the catholic and eternal verities of Messiah's kingdom. Next: Ezekiel Chapter 46

Here is a prophecy, I. Of the sufferings of Christ, of him who was to be pierced, and was to be the fountain opened. Awake, O sword! against my Shepherd, Zac 13:7. These are the words of God the Father, giving order and commission to the sword of his justice to awake against his Son, when he had voluntarily made his soul an offering for sin; for it pleased the Lord to bruise him and put him to grief; and he was stricken, smitten of God, and afflicted, Isa 53:4, Isa 53:10. Observe, 1. How he calls him. "As God, he is my fellow;" for he thought it no robbery to be equal with God. He and the Father are one. He was from eternity by him, as one brought up with him, and, in the work of man's redemption, he was his elect, in whom his soul delighted, and the counsel of peace was between them both. "As Mediator, he is my Shepherd, that great and good Shepherd that undertook to feed the flock," Zac 11:7. He is the Shepherd that was to lay down his life for the sheep. 2. How he uses him: Awake, O sword! against him. If he will be a sacrifice, he must be slain, for without the shedding of blood, the life-blood, there was no remission. men thrust him through as the good Shepherd (compare Zac 13:3), that he might purchase the flock of God with his own blood, Act 20:28. It is not a charge given to a rod to correct him, but to a sword to slay him; for Messiah the prince must be cut off, but not for himself, Dan 9:26. It is not the sword of war that receives this charge, that he may die in the bed of honour, but the sword of justice, that he may die as a criminal, upon an ignominious tree. This sword must awake against him; he having no sin of his own to answer for, the sword of justice had nothing to say to him of itself, till, by particular order from the Judge of all, it was warranted to brandish itself against him. he was the Lamb slain from the foundation of the world, in the decree and counsel of God; but the sword designed against him had long slumbered, till now at length it is called upon to awake, not, "Awake, and smite him; strike home; not with a drowsy blow, but an awakened one;" for God spared not his own Son. II. Of the dispersion of the disciples thereupon: Smite the Shepherd, and the sheep shall be scattered. This our Lord Jesus himself declares to have been fulfilled when all his disciples were offended because of him in the night wherein he was betrayed, Mat 26:31; Mar 14:27. They all forsook him and fled. The smiting of the Shepherd is the scattering of the sheep. They were scattered every one to his own, and left him alone, Joh 16:32. Herein they were like timorous sheep; yet the Shepherd thus provided for their safety, for he said, If you seek me, let these go their way. Some make another application of this; Christ was the Shepherd of the Jewish nation; he was smitten; they themselves smote him, and therefore they were justly scattered abroad, and dispersed among the nations, and remain so at this day. These words, I will turn my hand upon the little ones, may be understood either as a threatening (as Christ suffered, so shall his disciples, they shall drink of the cup that he drank of and be baptized with the baptism that he was baptized with) or as a promise that God would gather Christ's scattered disciples together again, and he should give them the meeting in Galilee. Though the little ones among Christ's soldiers may be dispersed, they shall rally again; the lambs of his flock, though frightened by the beasts of prey, shall recover themselves, shall be gathered in his arms and laid in his bosom. Sometimes, when the sheep are scattered and lost in the wilderness, yet the little ones, which, it was feared, would be a prey (Num 14:31), are brought in, are brought home, and God turns his hand upon them. III. Of the rejection and ruin of the unbelieving Jews (Zac 13:8); and this word has, and shall have, its accomplishment, in the destruction of the corrupt and hypocritical part of the church. It shall come to pass that in all the land of Israel two parts shall be cut off and die. The Roman army laid the country waste, and slew at least two-thirds of the Jews. Some understand by the cutting off, and dying, or two parts in all the earth, the abolishing of heathenism and Judaism, that Christianity, the third part, might be left to reign alone. The Jewish worship was quite taken away by the destruction of Jerusalem and the temple. And, some time after, Pagan idolatry was in a manner extirpated, when the empire became Christian. IV. Of the reformation and preservation of the chosen remnant, those of them that believed, and the Christian church in general (Zac 13:9): The third part shall be left. When Jerusalem and Judea were destroyed, all the Christians in that country, having among them the warning Christ gave them to flee to the mountains, shifted for their own safety, and were sheltered in a city called Pella, on the other side Jordan. We have here first the trials and then the triumphs of the Christian church, and of all the faithful members of it. 1. Their trials: I will bring that third part through the fire of affliction. and will refine and try them as silver and gold are refined and tried. This was fulfilled in the persecutions of the primitive church, the fiery trial which tried the people of God then, Pe1 4:12. Those whom God sets apart for himself must pass through a probation and purification in this world; they must be tried that their faith may be found to praise and honour (Pe1 1:6, Pe1 1:7), as Abraham's faith was when it was tried by the command given him to offer up Isaac, Now know I that thou fearest me. They must be tried, that both those that are perfect and those that are not may be made manifest. They must be refined from their dross; their corruption must be purged out; they must be brightened and bettered. 2. Their triumphs. (1.) Their communion with God is their triumph: They shall call on my name, and I will hear them. They write to God by prayer, and receive from him answers of peace, and thus keep up a comfortable communion with him. This honour have all his saints. (2.) Their covenant with God is their triumph: "I will say, It is my people, whom I have chosen and loved, and will own; and they shall say, the Lord is my God, and a God all-sufficient to me; and in me they shall boast every day and all the day long. This God is our God for ever and ever."

We find here, I. A vast auditory that was got together to hear Christ preach. The scribes and Pharisees sought to accuse him, and do him mischief; but the people, who were not under the bias of their prejudices and jealousies, still admired him, attended on him, and did him honour. In the mean time (Luk 12:1), while he was in the Pharisee's house, contending with them that sought to ensnare him, the people got together for an afternoon sermon, a sermon after dinner, after dinner with a Pharisee; and he would not disappoint them. Though in the morning sermon, when they were gathered thickly together (Luk 11:29), he had severely reproved them, as an evil generation that seek a sign, yet they renewed their attendance on him; so much better could the people bear their reproofs than the Pharisees theirs. The more the Pharisees strove to drive the people from Christ, the more flocking there was to him. Here was an innumerable multitude of people gathered together, so that they trade one upon another, in labouring to get foremost, and to come within hearing. It is a good sight to see people thus forward to hear the word, and venture upon inconvenience and danger rather than miss an opportunity for their souls. Who are these that thus fly as the doves to their windows? Isa 60:8. When the net is cast where there is such a multitude of fish, it may be hoped that some will be enclosed. II. The instructions which he gave his followers, in the hearing of this auditory. 1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe, (1.) The description of that sin which he warns them against: It is the leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God. [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs." (2.) A good reason against it: "For there is nothing covered that shall not be revealed, Luk 12:2, Luk 12:3. It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice (Ecc 10:20), and your folly and falsehood will be made manifest." The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Ecc 12:14; Rom 2:16. If men's religion prevail not to conquer and cure the wickedness of their hearts, it shall not always serve for a cloak. The day is coming when hypocrites will be stripped of their fig-leaves. 2. To this he added a charge to them to be faithful to the trust reposed in them, and not to betray it, through cowardice or base fear. Some make Luk 12:2, Luk 12:3, to be a caution to them not to conceal those things which they had been instructed in, and were employed to publish to the world. "Whether men will hear, or whether they will forbear, tell them the truth, the whole truth, and nothing but the truth; what has been spoken to you, and you have talked of among yourselves, privately, and in corners, that do you preach publicly, whoever is offended; for, if you please men, you are not Christ's servants, nor can you please him," Gal 1:10. But this was not the worst of it: it was likely to be a suffering cause, though never a sinking one: let them therefore arm themselves with courage; and divers arguments are furnished here to steel them with a holy resolution in their work. Consider, (1.) "The power of your enemies is a limited power (Luk 12:4): I say unto you, my friends" (Christ's disciples are his friends, he calls them friends, and gives them this friendly advice), "be not afraid, do not disquiet yourselves with tormenting fears of the power and rage of men." Note, Those whom Christ owns for his friends need not be afraid of any enemies. "Be not afraid, no, not of them that kill the body, let it not be in the power of scoffers, not even of murderers, to drive you off from your work, for you that have learned to triumph over death may say, even of them, Let them do their worst, after that there is no more that they can do; the immortal soul lives, and is happy, and enjoys itself and its God, and sets them all at defiance." Note, Those can do Christ's disciples no real harm, and therefore ought not to be dreaded, who can but kill the body; for they only send that to its rest, and the soul to its joy, the sooner. (2.) God is to be feared more than the most powerful men: "I will forewarn you whom you shall fear (Luk 12:5): that you may fear man less, fear God more. Moses conquers his fear of the wrath of the king, by having an eye to him that is invisible. By owning Christ you may incur the wrath of men, which can reach no further than to put you to death (and without God's permission they cannot do that); but by denying Christ, and disowning him, you will incur the wrath of God, which has power to send you to hell, and there is no resisting it. Now of two evils the less is to be chosen, and the greater is to be dreaded, and therefore I say unto you, Fear him." "It is true," said that blessed martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal life is more sweet, and eternal death more bitter." (3.) The lives of good Christians and good ministers are the particular care of divine Providence, Luk 12:6, Luk 12:7. To encourage us in times of difficulty and danger, we must have recourse to our first principles, and build upon them. Now a firm belief of the doctrine of God's universal providence, and the extent of it, will be satisfying to us when at any time we are in peril, and will encourage us to trust God in the way of duty. [1.] Providence takes cognizance of the meanest creatures, even of the sparrows. "Though they are of such small account that five of them are sold for two farthings, yet not one of them is forgotten of God, but is provided for, and notice is taken of its death. Now, you are of more value than many sparrows, and therefore you may be sure you are not forgotten, though imprisoned, though banished, though forgotten by your friends; much more precious in the sight of the Lord is the death of saints than the death of sparrows." [2.] Providence takes cognizance of the meanest interest of the disciples of Christ: "Even the very hairs of your head are all numbered (Luk 12:7); much more are your sighs and tears numbered, and the drops of your blood, which you shed for Christ's name's sake. An account is kept of all your losses, that they may be, and without doubt they shall be, recompensed unspeakably to your advantage." (4.) "You will be owned or disowned by Christ, in the great day, according as you now own or disown him," Luk 12:8, Luk 12:9. [1.] To engage us to confess Christ before men, whatever we may lose or suffer for our constancy to him, and how dear soever it may cost us, we are assured that they who confess Christ now shall be owned by him in the great day before the angels of God, to their everlasting comfort and honour. Jesus Christ will confess, not only that he suffered for them, and that they are to have the benefit of his sufferings, but that they suffered for him, and that his kingdom and interest on earth were advanced by their sufferings; and what greater honour can be done them? [2.] To deter us from denying Christ, and a cowardly deserting of his truths and ways, we are here assured that those who deny Christ, and treacherously depart from him, whatever they may save by it, though it were life itself, and whatever they may gain by it, though it were a kingdom, will be vast losers at last, for they shall be denied before the angels of God; Christ will not know them, will not own them, will not show them any favour, which will turn to their everlasting terror and contempt. By the stress here laid upon their being confessed or denied before the angels of God, it should seem to be a considerable part of the happiness of glorified saints that they will not only stand right, but stand high, in the esteem of the holy angels; they will love them, and honour them, and own them, if they be Christ's servants; they are their fellow-servants, and they will take them for their companions. On the contrary, a considerable part of the misery of damned sinners will be that the holy angels will abandon them, and will be the pleased witnesses, not only of their disgrace, as here, but of their misery, for they shall be tormented in the presence of the holy angels (Rev 14:10), who will give them no relief. (5.) The errand they were shortly to be sent out upon was of the highest and last importance to the children of men, to whom they were sent, Luk 12:10. Let them be bold in preaching the gospel, for a sorer and heavier doom would attend those that rejected them (after the Spirit was poured upon them, which was to be the last method of conviction) than those that now rejected Christ himself, and opposed him: "Greater works than those shall he do, and, consequently, greater will be the punishment of those that blaspheme the gifts and operations of the Holy Ghost in you. Whosoever shall speak a word against the Son of man, shall stumble at the meanness of his appearance, and speak slightly and spitefully of him, it is capable of some excuse: Father, forgive them, for they know not what they do. But unto him that blasphemes the Holy Ghost, that blasphemes the Christian doctrine, and maliciously opposes it, after the pouring out of the Spirit and his attestation of Christ's being glorified (Act 2:33; Act 5:32), the privilege of the forgiveness of sins shall be denied; he shall have no benefit by Christ and his gospel. You may shake off the dust of your feet against those that do so, and give them over as incurable; they have forfeited that repentance and that remission which Christ was exalted to give, and which you are commissioned to preach." The sin, no doubt, was the more daring, and consequently the case the more desperate, during the continuance of the extraordinary gifts and operations of the Spirit in the church, which were intended for a sign to them who believed not, Co1 14:22. There were hopes of those who, though not convinced by them at first, yet admired them, but those who blasphemed them were given over. (6.) Whatever trials they should be called out to, they should be sufficiently furnished for them, and honourably brought through them, Luk 12:11, Luk 12:12. The faithful martyr for Christ has not only sufferings to undergo, but a testimony to bear, a good confession to witness, and is concerned to do that well, so that the cause of Christ may not suffer, though he suffer for it; and, if this be his care, let him cast it upon God: "When they bring you into the synagogues, before church-rulers, before the Jewish courts, or before magistrates and powers, Gentile rulers, rulers in the state, to be examined about your doctrine, what it is, and what the proof of it, take no thought what ye shall answer," [1.] "That you may save yourselves. Do not study by what art or rhetoric to mollify your judges, or by what tricks in law to bring yourselves off; if it be the will of God that you should come off, and your time is not yet come, he will bring it about effectually." [2.] "That you may serve your Master; aim at this, but do not perplex yourselves about it, for the Holy Ghost, as a Spirit of wisdom, shall teach you what you ought to say, and how to say it, so that it may be for the honour of God and his cause."

In these verses we have, I. The doctrine of the immortality of believers laid down, Joh 8:51. It is ushered in with the usual solemn preface, Verily, verily, I say unto you, which commands both attention and assent, and this is what he says, If a man keep my sayings, he shall never see death. Here we have, 1. The character of a believer: he is one that keeps the sayings of the Lord Jesus, ton logon ton emon - my word; that word of mine which I have delivered to you; this we must not only receive, but keep; not only have, but hold. We must keep it in mind and memory, keep it in love and affection, so keep it as in nothing to violate it or go contrary to it, keep it without spot (Ti1 6:14), keep it as a trust committed to us, keep in it as our way, keep to it as our rule. 2. The privilege of a believer: He shall by no means see death for ever; so it is in the original. Not as if the bodies of believers were secured from the stroke of death. No, even the children of the Most High must die like men, and the followers of Christ have been, more than other men, in deaths often, and killed all the day long; how then is this promise made good that they shall not see death? Answer, (1.) The property of death is so altered to them that they do not see it as death, they do not see the terror of death, it is quite taken off; their sight does not terminate in death, as theirs does who live by sense; no, they look so clearly, so comfortably, through death, and beyond death, and are so taken up with their state on the other side death, that they overlook death, and see it not. (2.) The power of death is so broken that though there is no remedy, but they must see death, yet they shall not see death for ever, shall not be always shut up under its arrests, the day will come when death shall be swallowed up in victory. (3.) They are perfectly delivered from eternal death, shall not be hurt of the second death. That is the death especially meant here, that death which is for ever, which is opposed to everlasting life; this they shall never see, for they shall never come into condemnation; they shall have their everlasting lot where there will be no more death, where they cannot die any more, Luk 20:36. Though now they cannot avoid seeing death, and tasting it too, yet they shall shortly be there where it will be seen no more for ever, Exo 14:13. II. The Jews cavil at this doctrine. Instead of laying hold of this precious promise of immortality, which the nature of man has an ambition of (who is there that does not love life, and dread the sight of death?) they lay hold of this occasion to reproach him that makes them so kind an offer: Now we know that thou hast a devil. Abraham is dead. Observe here, 1. Their railing: "Now we know that thou hast a devil, that thou art a madman; thou ravest, and sayest thou knowest not what." See how these swine trample underfoot the precious pearls of gospel promises. If now at last they had evidence to prove him mad, why did they say (Joh 8:48), before they had that proof, Thou hast a devil? But this is the method of malice, first to fasten an invidious charge, and then to fish for evidence of it: Now we know that thou hast a devil. If he had not abundantly proved himself a teacher come from God, his promises of immortality to his credulous followers might justly have been ridiculed, and charity itself would have imputed them to a crazed fancy; but his doctrine was evidently divine, his miracles confirmed it, and the Jews' religion taught them to expect such a prophet, and to believe in him; for them therefore thus to reject him was to abandon that promise to which their twelve tribes hoped to come, Act 26:7. 2. Their reasoning, and the colour they had to run him down thus. In short, they look upon him as guilty of an insufferable piece of arrogance, in making himself greater than Abraham and the prophets: Abraham is dead, and the prophets, they are dead too; very true, by the same token that these Jews were the genuine offspring of those that killed them. Now, (1.) It is true that Abraham and the prophets were great men, great in the favour of God, and great in the esteem of all good men. (2.) It is true that they kept God's sayings, and were obedient to them; and yet, (3.) It is true that they died; they never pretended to have, much less to give, immortality, but every one in his own order was gathered to his people. It was their honour that they died in faith, but die they must. Why should a good man be afraid to die, when Abraham is dead, and the prophets are dead? They have tracked the way through that darksome valley, which should reconcile us to death and help to take off the terror of it. Now they think Christ talks madly, when he saith, If a man keep my sayings, he shall never taste death. Tasting death means the same thing with seeing it; and well may death be represented as grievous to several of the senses, which is the destruction of them all. Now their arguing goes upon two mistakes: - [1.] They understood Christ of an immortality in this world, and this was a mistake. In the sense that Christ spoke, it was not true that Abraham and the prophets were dead, for God is still the God of Abraham and the God of the holy prophets (Rev 22:6); now God is not the God of the dead, but of the living; therefore Abraham and the prophets are still alive, and, as Christ meant it, they had not seen nor tasted death. [2.] They thought none could be greater than Abraham and the prophets, whereas they could not but know that the Messiah would be greater than Abraham or any of the prophets; they did virtuously, but he excelled them all; nay, they borrowed their greatness from him. It was the honour of Abraham that he was the Father of the Messiah, and the honour of the prophets that they testified beforehand concerning him: so that he certainly obtained a far more excellent name than they. Therefore, instead of inferring from Christ's making himself greater than Abraham that he had a devil, they should have inferred from his proving himself so (by doing the works which neither Abraham nor the prophets ever did) that he was the Christ; but their eyes were blinded. They scornfully asked, Whom makest thou thyself? As if he had been guilty of pride and vain-glory; whereas he was so far from making himself greater than he was that he now drew a veil over his own glory, emptied himself, and made himself less than he was, and was the greatest example of humility that ever was. III. Christ's reply to this cavil; still he vouchsafes to reason with them, that every mouth may be stopped. No doubt he could have struck them dumb or dead upon the spot, but this was the day of his patience. 1. In his answer he insists not upon his own testimony concerning himself, but waives it as not sufficient nor conclusive (Joh 8:54): If I honour myself, my honour is nothing, ean egō doxazō - if I glorify myself. Note, Self-honour is no honour; and the affectation of glory is both the forfeiture and the defeasance of it: it is not glory (Pro 25:27), but so great a reproach that there is no sin which men are more industrious to hide than this; even he that most affects praise would not be thought to do it. Honour of our own creating is a mere chimera, has nothing in it, and therefore is called vain-glory. Self-admirers are self-deceivers. Our Lord Jesus was not one that honoured himself, as they represented him; he was crowned by him who is the fountain of honour, and glorified not himself to be made a high priest, Heb 5:4, Heb 5:5. 2. He refers himself to his Father, God; and to their father, Abraham. (1.) To his Father, God: It is my Father that honoureth me. By this he means, [1.] That he derived from his Father all the honour he now claimed; he had commanded them to believe in him, to follow him, and to keep his word, all which put an honour upon him; but it was the Father that laid help upon him, that lodged all fulness in him, that sanctified him, and sealed him, and sent him into the world to receive all the honours due to the Messiah, and this justified him in all these demands of respect. [2.] That he depended upon his Father for all the honour he further looked for. He courted not the applauses of the age, but despised them; for his eye and heart were upon the glory which the Father had promised him, and which he had with the Father before the world was. He aimed at an advancement with which the Father was to exalt him, a name he was to give him, Phi 2:8, Phi 2:9. Note, Christ and all that are his depend upon God for their honour; and he that is sure of honour where he is known cares not though he be slighted where he is in disguise. Appealing thus often to his Father, and his Father's testimony of him, which yet the Jews did not admit nor give credit to, First, He here takes occasion to show the reason of their incredulity, notwithstanding this testimony - and this was their unacquaintedness with God; as if he had said, "But why should I talk to you of my Father's honouring me, when he is one you know nothing of? You say of him that he is your God, yet you have not known him." Here observe, a. The profession they made of relation to God: "You say that he is your God, the God you have chosen, and are in covenant with; you say that you are Israel; but all are not so indeed that are of Israel," Rom 9:6. Note, Many pretend to have an interest in God, and say that he is theirs, who yet have no just cause to say so. Those who called themselves the temple of the Lord, having profaned the excellency of Jacob, did but trust in lying words. What will it avail us to say, He is our God, if we be not in sincerity his people, nor such as he will own? Christ mentions here their profession of relation to God, as that which was an aggravation of their unbelief. All people will honour those whom their God honours; but these Jews, who said that the Lord was their God, studied how to put the utmost disgrace upon one upon whom their God put honour. Note, The Profession we make of a covenant relation to God, and an interest in him, if it be not improved by us will be improved against us. b. Their ignorance of him, and estrangement from him, notwithstanding this profession: Yet you have not known him. (a.) You know him not at all. These Pharisees were so taken up with the study of their traditions concerning things foreign and trifling that they never minded the most needful and useful knowledge; like the false prophets of old, who caused people to forget God's name by their dreams, Jer 23:27. Or, (b.) You know him not aright, but mistake concerning him; and this is as bad as not knowing him at all, or worse. Men may be able to dispute subtly concerning God, and yet may think him such a one as themselves, and not know him. You say that he is yours, and it is natural to us to desire to know our own, yet you know him not. Note, There are many who claim-kindred to God who yet have no acquaintance with him. It is only the name of God which they have learned to talk of, and to hector with; but for the nature of God, his attributes and perfections, and relations to his creatures, they know nothing of the matter; we speak this to their shame, Co1 15:34. Multitudes satisfy themselves, but deceive themselves, with a titular relation to an unknown God. This Christ charges upon the Jews here, [a.] To show how vain and groundless their pretensions of relation to God were. "You say that he is yours, but you give yourselves the lie, for it is plain that you do not know him;" and we reckon that a cheat is effectually convicted if it be found that he is ignorant of the persons he pretends alliance to. [b.] To show the true reason why they were not wrought upon by Christ's doctrine and miracles. They knew not God; and therefore perceived not the image of God, nor the voice of God in Christ. Note, The reason why men receive not the gospel of Christ is because they have not the knowledge of God. Men submit not to the righteousness of Christ because they are ignorant of God's righteousness, Rom 10:3. They that know not God, and obey not the gospel of Christ, are put together, Th2 1:8. Secondly, He gives them the reason of his assurance that his Father would honour him and own him: But I know him; and again, I know him; which bespeaks, not only his acquaintance with him, having lain in his bosom, but his confidence in him, to stand by him, and bear him out in his whole undertaking; as was prophesied concerning him (Isa 50:7, Isa 50:8), I know that I shall not be ashamed, for he is near that justifies; and as Paul, "I know whom I have believed (Ti2 1:12), I know him to be faithful, and powerful, and heartily engaged in the cause which I know to be his own." Observe, 1. How he professes his knowledge of his Father, with the greatest certainty, as one that was neither afraid nor ashamed to own it: If I should say I know him not, I should be a liar like unto you. He would not deny his relation to God, to humour the Jews, and to avoid their reproaches, and prevent further trouble; nor would he retract what he had said, nor confess himself either deceived or a deceiver; if he should, he would be found a false witness against God and himself. Note, Those who disown their religion and relation to God, as Peter, are liars, as much as hypocrites are, who pretend to know him, when they do not. See Ti1 6:13, Ti1 6:14. Mr Clark observes well, upon this, that it is a great sin to deny God's grace in us. 2. How he proves his knowledge of his Father: I know him and keep his sayings, or his word. Christ, as man, was obedient to the moral law, and, as Redeemer, to the mediatorial law; and in both he kept his Father's word, and his own word with the Father. Christ requires of us (Joh 8:51) that we keep his sayings; and he has set before us a copy of obedience, a copy without a blot: he kept his Father's sayings; well might he who learned obedience teach it; see Heb 5:8, Heb 5:9. Christ by this evinced that he knew the Father. Note, The best proof of our acquaintance with God is our obedience to him. Those only know God aright that keep his word; it is a ruled case, Jo1 2:3. Hereby we know that we know him (and do not only fancy it), if we keep his commandments. (2.) Christ refers them to their father, whom they boasted so much of a relation to, and that was Abraham, and this closes the discourse. [1.] Christ asserts Abraham's prospect of him, and respect to him: Your father Abraham rejoiced to see my day, and he saw it, and was glad, Joh 8:56. And by this he proves that he was not at all out of the way when he made himself greater than Abraham. Two things he here speaks of as instances of that patriarch's respect to the promised Messiah: - First, The ambition he had to see his day: He rejoiced, ēgalliasto - he leaped at it. The word, though it commonly signifies rejoicing, must here signify a transport of desire rather than of joy, for otherwise the latter part of the verse would be a tautology; he saw it, and was glad. He reached out, or stretched himself forth, that he might see my day; as Zaccheus, that ran before, and climbed the tree, to see Jesus. The notices he had received of the Messiah to come had raised in him an expectation of something great, which he earnestly longed to know more of. The dark intimation of that which is considerable puts men upon enquiry, and makes them earnestly ask Who? and What? and Where? and When? and How? And thus the prophets of the Old Testament, having a general idea of a grace that should come, searched diligently (Pe1 1:10), and Abraham was as industrious herein as any of them. God told him of a land that he would give his posterity, and of the wealth and honour he designed them (Gen 15:14); but he never leaped thus to see that day, as he did to see the day of the Son of man. He could not look with so much indifferency upon the promised seed as he did upon the promised land; in that he was, but to the other he could not be, contentedly a stranger. Note, Those who rightly know any thing of Christ cannot but be earnestly desirous to know more of him. Those who discern the dawning of the light of the Sun of righteousness cannot but wish to see his rising. The mystery of redemption is that which angels desire to look into, much more should we, who are more immediately concerned in it. Abraham desired to see Christ's day, though it was at a great distance; but this degenerate seed of his discerned not his day, nor bade it welcome when it came. The appearing of Christ, which gracious souls love and long for, carnal hearts dread and loathe. Secondly, The satisfaction he had in what he did see of it: He saw it, and was glad. Observe here, a. How God gratified the pious desire of Abraham; he longed to see Christ's day, and he saw it. Though he saw it not so plainly, and fully, and distinctly as we now see it under the gospel, yet he saw something of it, more afterwards than he did at first. Note, To him that has, and to him that asks, shall be given; to him that uses and improves what he has, and that desires and prays for more of the knowledge of Christ, God will give more. But how did Abraham see Christ's day? (a.) Some understand it of the sight he had of it in the other world. The separate soul of Abraham, when the veil of flesh was rent, saw the mysteries of the kingdom of God in heaven. Calvin mentions this sense of it, and does not much disallow it. Note, The longings of gracious souls after Jesus Christ will be fully satisfied when they come to heaven, and not till then. But, (b.) It is more commonly understood of some sight he had of Christ's day in this world. They that received not the promises, yet saw them afar off, Heb 11:13. Balaam saw Christ, but not now, not nigh. There is room to conjecture that Abraham had some vision of Christ and his day, for his own private satisfaction, which is not, nor must be, recorded in his story, like that of Daniel's, which must be shut up, and sealed unto the time of the end, Dan 12:4. Christ knew what Abraham saw better than Moses did. But there are divers things recorded in which Abraham saw more of that which he longed to see than he did when the promise was first made to him. He saw in Melchizedek one made like unto the Son of God, and a priest for ever; he saw an appearance of Jehovah, attended with two angels, in the plains of Mamre. In the prevalency of his intercession for Sodom he saw a specimen of Christ's intercession; in the casting out of Ishmael, and the establishment of the covenant with Isaac, he saw a figure of the gospel day, which is Christ's day; for these things were an allegory. In offering Isaac, and the ram instead of Isaac, he saw a double type of the great sacrifice; and his calling the place Jehovah-jireh - It shall be seen, intimates that he saw something more in it than others did, which time would produce; and in making his servant put his hand under his thigh, when he swore, he had a regard to the Messiah. b. How Abraham entertained these discoveries of Christ's day, and bade them welcome: He saw, and was glad. He was glad of what he saw of God's favour to himself, and glad of what he foresaw of the mercy God had in store for the world. Perhaps this refers to Abraham's laughing when God assured him of a son by Sarah (Gen 17:16, Gen 17:17), for that was not a laughter of distrust as Sarah's but of joy; in that promise he saw Christ's day, and it filled him with joy unspeakable. Thus he embraced the promises. Note, A believing sight of Christ and his day will put gladness into the heart. No joy like the joy of faith; we are never acquainted with true pleasure till we are acquainted with Christ. [2.] The Jews cavil at this, and reproach him for it (Joh 8:57): Thou art not yet fifty years old, and hast thou seen Abraham? Here, First, They suppose that if Abraham saw him and his day he also had seen Abraham, which yet was not a necessary innuendo, but this turn of his words would best serve to expose him; yet it was true that Christ had seen Abraham, and had talked with him as a man talks with his friend. Secondly, They suppose it a very absurd thing for him to pretend to have seen Abraham, who was dead so many ages before he was born. The state of the dead is an invisible state; but here they ran upon the old mistake, understanding that corporally which Christ spoke spiritually. Now this gave them occasion to despise his youth, and to upbraid him with it, as if he were but of yesterday, and knew nothing: Thou art not yet fifty years old. They might as well have said, Thou art not forty; for he was now but thirty-two or thirty-three years old. As to this, Irenaeus, one of the first fathers, with this passage supports the tradition which he says he had from some that had conversed with St. John, that our Saviour lived to be fifty years old, which he contends for, Advers. Haeres. lib. 2, cap. 39, 40. See what little credit is to be given to tradition; and, as to this here, the Jews spoke at random; some year they would mention, and therefore pitched upon one that they thought he was far enough short of; he did not look to be forty, but they were sure he could not be fifty, much less contemporary with Abraham. Old age is reckoned to begin at fifty (Num 4:47), so that they meant no more than this, "Thou art not to be reckoned an old man; many of us are much thy seniors, and yet pretend not to have seen Abraham." Some think that his countenance was so altered, with grief and watching, that, together with the gravity of his aspect, it made him look like a man of fifty years old: his visage was so marred, Isa 52:14. [3.] Our Saviour gives an effectual answer to this cavil, by a solemn assertion of his own seniority even to Abraham himself (Joh 8:58): "Verily, verily, I say unto you; I do not only say it in private to my own disciples, who will be sure to say as I say, but to you my enemies and persecutors; I say it to your faces, take it how you will: Before Abraham was, I am;" prin Abraam genesthaî egō eimi, Before Abraham was made or born, I am. The change of the word is observable, and bespeaks Abraham a creature, and himself the Creator; well therefore might he make himself greater than Abraham. Before Abraham he was, First, As God. I am, is the name of God (Exo 3:14); it denotes his self-existence; he does not say, I was, but I am, for he is the first and the last, immutably the same (Rev 1:8); thus he was not only before Abraham, but before all worlds, Joh 1:1; Pro 8:23. Secondly, As Mediator. He was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world (Rev 13:8), the channel of conveyance of light, life, and love from God to man. This supposes his divine nature, that he is the same in himself from eternity (Heb 13:8), and that he is the same to man ever since the fall; he was made of God wisdom, righteousness, sanctification, and redemption, to Adam, and Abel, and Enoch, and Noah, and Shem, and all the patriarchs that lived and died by faith in him before Abraham was born. Abraham was the root of the Jewish nation, the rock out of which they were hewn. If Christ was before Abraham, his doctrine and religion were no novelty, but were, in the substance of them, prior to Judaism, and ought to take place of it. [4.] This great word ended the dispute abruptly, and put a period to it: they could bear to hear no more from him, and he needed to say no more to them, having witnessed this good confession, which was sufficient to support all his claims. One would think that Christ's discourse, in which shone so much both of grace and glory, should have captivated them all; but their inveterate prejudice against the holy spiritual doctrine and law of Christ, which were so contrary to their pride and worldliness, baffled all the methods of conviction. Now was fulfilled that prophecy (Mal 3:1, Mal 3:2), that when the messenger of the covenant should come to his temple they would not abide the day of his coming, because he would be like a refiner's fire. Observe here, First, How they were enraged at Christ for what he said: They took up stones to cast at him, Joh 8:59. Perhaps they looked upon him as a blasphemer, and such were indeed to be stoned (Lev 24:16); but they must be first legally tried and convicted. Farewell justice and order if every man pretend to execute a law at his pleasure. Besides, they had said but just now that he was a distracted crack-brained man, and if so it was against all reason and equity to punish him as a malefactor for what he said. They took up stones. Dr. Lightfoot will tell you how they came to have stones so ready in the temple; they had workmen at this time repairing the temple, or making some additions, and the pieces of stone which they hewed off served for this purpose. See here the desperate power of sin and Satan in and over the children of disobedience. Who would think that ever there should be such wickedness as this in men, such an open and daring rebellion against one that undeniably proved himself to be the Son of God? Thus every one has a stone to throw at his holy religion, Act 28:22. Secondly, How he made his escape out of their hands. 1. He absconded; Jesus hid himself; ekrubē - he was hid, either by the crowd of those that wished well to him, to shelter him (he that ought to have been upon a throne, high and lifted up, is content to be lost in a crowd); or perhaps he concealed himself behind some of the walls or pillars of the temple (in the secret of his tabernacle he shall hide me, Psa 27:5); or by a divine power, casting a mist before their eyes, he made himself invisible to them. When the wicked rise a man is hidden, a wise and good man, Pro 28:12, Pro 28:28. Not that Christ was afraid or ashamed to stand by what he had said, but his hour was not yet come, and he would countenance the flight of his ministers and people in times of persecution, when they are called to it. The Lord hid Jeremiah and Baruch, Jer 36:26. 2. He departed, he went out of the temple, going through the midst of them, undiscovered, and so passed by. This was not a cowardly inglorious flight, nor such as argued either guilt or fear. It was foretold concerning him that he should not fail nor be discouraged, Isa 42:4. But, (1.) It was an instance of his power over his enemies, and that they could do no more against him than he gave them leave to do; by which it appears that when afterwards he was taken in their pits he offered himself, Joh 10:18. They now thought they had made sure of him and yet he passed through the midst of them, either their eyes being blinded or their hands tied, and thus he left them to fume, like a lion disappointed of his prey. (2.) It was an instance of his prudent provision for his own safety, when he knew that his work was not done, nor his testimony finished; thus he gave an example to his own rule, When they persecute you in one city flee to another; nay, if occasion be, to a wilderness, for so Elijah did (Kg1 19:3, Kg1 19:4), and the woman, the church, Rev 12:6. When they took up loose stones to throw at Christ, he could have commanded the fixed stones, which did cry out of the wall against them, to avenge his cause, or the earth to open and swallow them up; but he chose to accommodate himself to the state he was in, to make the example imitable by the prudence of his followers, without a miracle. (3.) It was a righteous deserting of those who (worse than the Gadarenes, who prayed him to depart) stoned him from among them. Christ will not long stay with those who bid him be gone. Christ did again visit the temple after this; as one loth to depart, he bade oft farewell; but at last he abandoned it for ever, and left it desolate. Christ now went through the midst of the Jews, and none of them courted his stay, nor stirred up himself to take hold of him, but were even content to let him go. Note, God never forsakes any till they have first provoked him to withdraw, and will have none of him. Calvin observes that these chief priests, when they had driven Christ out of the temple, valued themselves on the possession they kept of it: "But," says he, "those deceive themselves who are proud of a church or temple which Christ has forsaken." Longe falluntur, cum templum se habere putant Deo vacuum. When Christ left them it is said that he passed by silently and unobserved; parēgen houtōs, so that they were not aware of him. Note, Christ's departures from a church, or a particular soul, are often secret, and not soon taken notice of. As the kingdom of God comes not, so it goes not, with observation. See Jdg 16:20. Samson wist not that the Lord was departed from him. Thus it was with these forsaken Jews, God left them, and they never missed him.

Christ, having spoken comfort to the poor man that was persecuted, here speaks conviction to his persecutors, a specimen of the distributions of trouble and rest at the great day, Th2 1:6, Th2 1:7. Probably this was not immediately after his discourse with the man, but he took the next opportunity that offered itself to address the Pharisees. Here is, I. The account Christ gives of his design in coming into the world (Joh 9:39): "For judgment I am come to order and administer the great affairs of the kingdom of God among men, and am invested with a judicial power in order thereunto, to be executed in conformity to the wise counsels of God, and in pursuance of them." What Christ spoke, he spoke not as a preacher in the pulpit, but as a king upon the throne, and a judge upon the bench. 1. His business into the world was great; he came to keep the assizes and general goal - delivery. He came for judgment, that is, (1.) To preach a doctrine and a law which would try men, and effectually discover and distinguish them, and would be completely fitted, in all respects, to be the rule of government now and of judgment shortly. (2.) To put a difference between men, by revealing the thoughts of many hearts, and laying open men's true characters, by this one test, whether they were well or ill affected to him. (3.) To change the face of government in his church, to abolish the Jewish economy, to take down that fabric, which, though erected for the time by the hand of God himself, yet by lapse of time was antiquated, and by the incurable corruptions of the managers of it was become rotten and dangerous, and to erect a new building by another model, to institute new ordinances and offices, to abrogate Judaism and enact Christianity; for this judgment he came into the world, and it was a great revolution. 2. This great truth he explains by a metaphor borrowed from the miracle which he had lately wrought. That those who see not might see, and that those who see might be made blind. Such a difference of Christ's coming is often spoken of; to some his gospel is a savour of life unto life, to others of death unto death. (1.) This is applicable to nations and people, that the Gentiles, who had long been destitute of the light of divine revelation, might see it; and the Jews, who had long enjoyed it, might have the things of their peace hid from their eyes, Hos 1:10; Hos 2:23. The Gentiles see a great light, while blindness is happened unto Israel, and their eyes are darkened. (2.) To particular sons. Christ came into the world, [1.] Intentionally and designedly to give sight to those that were spiritually blind; by his word to reveal the object, and by his Spirit to heal the organ, that many precious souls might be turned from darkness to light. He came for judgment, that is, to set those at liberty from their dark prison that were willing to be released, Isa 61:1. [2.] Eventually, and in the issue, that those who see might be made blind; that those who have a high conceit of their own wisdom, and set up that in contradiction to divine revelation, might be sealed up in ignorance and infidelity. The preaching of the cross was foolishness, and an infatuating think, to those who by wisdom knew not God. Christ came into the world for this judgment, to administer the affairs of a spiritual kingdom, seated in men's minds. Whereas, in the Jewish church, the blessings and judgments of God's government were mostly temporal, now the method of administration should be changed; and as the good subjects of his kingdom should be blessed with spiritual blessings in heavenly things, such as arise from a due illumination of the mind, so the rebels should be punished with spiritual plagues, not war, famine, and pestilence, as formerly, but such as arise from a judicial infatuation, hardness of heart, terror of conscience, strong delusions, vile affections. In this way Christ will judge between cattle and cattle, Eze 34:17, Eze 34:22. II. The Pharisees' cavil at this. They were with him, not desirous to learn any good from him, but to form evil against him; and they said, Are we blind also? When Christ said that those who saw should by his coming be made blind, they apprehended that he meant them, who were the seers of the people, and valued themselves on their insight and foresight. "Now," say they, "we know that the common people are blind; but are we blind also? What we? The rabbin, the doctors, the learned in the laws, the graduates in the schools, are we blind too?" This is scandalum magnatum - a libel on the great. Note, Frequently those that need reproof most, and deserve it best, though they have wit enough to discern a tacit one, have not grace enough to bear a just one. These Pharisees took this reproof for a reproach, as those lawyers (Luk 11:45): "Are we blind also? Darest thou say that we are blind, whose judgment every one has such a veneration for, values, and yields to?" Note, Nothing fortifies men's corrupt hearts more against the convictions of the word, nor more effectually repels them, than the good opinion, especially if it be a high opinion, which others have of them; as if all that had gained applause with men must needs obtain acceptance with God, than which nothing is more false and deceitful, for God sees not as man sees. III. Christ's answer to this cavil, which, if it did not convince them, yet silenced them: If you were blind you should have no sin; but now you say, We see, therefore your sin remaineth. They gloried that they were not blind, as the common people, were not so credulous and manageable as they, but would see with their own eyes, having abilities, as they thought, sufficient for their own guidance, so that they needed not any body to lead them. This very thing which they gloried in, Christ here tells them, was their shame and ruin. For, 1. If you were blind, you would have no sin. (1.) "If you had been really ignorant, your sin had not been so deeply aggravated, nor would you have had so much sin to answer for as now you have. If you were blind, as the poor Gentiles are, and many of your own poor subjects, from whom you have taken the key of knowledge, you would have had comparatively no sin." The times of ignorance God winked at; invincible ignorance, though it does not justify sin, excuses it, and lessens the guilt. It will be more tolerable with those that perish for lack of vision than with those that rebel against the light. (2.) "If you had been sensible of your own blindness, if when you would see nothing else you could have seen the need of one to lead you, you would soon have accepted Christ as your guide, and then you would have had no sin, you would have submitted to an evangelical righteousness, and have been put into a justified state." Note, Those that are convinced of their disease are in a fair way to be cured, for there is not a greater hindrance to the salvation of souls than self-sufficiency. 2. "But now you say, We see; now that you have knowledge, and are instructed out of the law, your sin is highly aggravated; and now that you have a conceit of that knowledge, and think you see your way better than any body can show it you, therefore your sin remains, your case is desperate, and your disease incurable." And as those are most blind who will not see, so their blindness is most dangerous who fancy they do see. No patients are so hardly managed as those in a frenzy who say that they are well, and nothing ails them. The sin of those who are self-conceited and self-confident remains, for they reject the gospel of grace, and therefore the guilt of their sin remains unpardoned; and they forfeit the Spirit of grace, and therefore the power of their sin remains unbroken. Seest thou a wise man in his own conceit? Hearest thou the Pharisees say, We see? There is more hope of a fool, of a publican and a harlot, than of such.

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

All things, &c.--all things absolutely (as is evident from Joh 1:10; Co1 8:6; Col 1:16-17; but put beyond question by what follows). without Him was not any thing--not one thing. made--brought into being. that was made--This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion.

We have here the sermon which Peter preached after he had cured the lame man. When Peter saw it. 1. When he saw the people got together in a crowd, he took that opportunity to preach Christ to them, especially the temple being the place of their concourse, and Solomon's porch there: let them come and hear a more excellent wisdom than Solomon's, for, behold, a greater than Solomon is here preached. 2. When he saw the people affected with the miracle, and filed with admiration, then he sowed the gospel seed in the ground which was thus broken up, and prepared to receive it. 3. When he saw the people ready to adore him and John, he stepped in immediately, and diverted their respect from them, that it might be directed to Christ only; to this he answered presently, as Paul and Barnabas at Lystra. See Act 14:14, Act 14:15. In the sermon, I. He humbly disclaims the honour of the miracle as not due to them, who were only the ministers of Christ, or instruments in his hand for the doing of it. The doctrines they preached were not of their own invention, nor were the seals of it their own, but his whose the doctrines were. He addresses himself to them as men of Israel, men to whom pertained, not only the law and the promises, but the gospel and the performances, and who were nearly interested in the present dispensation. Two things he asks them: - 1. Why they were so surprised at the miracle itself: Why marvel you at this? It was indeed marvellous, and they justly wondered at it, but it was not more than what Christ had done many a time, and they had not duly regarded it, nor been affected with it. It was but a little before that Christ had raised Lazarus from the dead; and why should this then seem so strange? Note, Stupid people think that strange now which might have been familiar to them if it had not been their own fault. Christ had lately risen from the dead himself; why did they not marvel at this? why were they not convinced by this? 2. Why they gave so much of the praise of it to them, who were only the instruments of it: Why look you so earnestly on us? (1.) It was certain that they had made this man to walk, by which it appeared that the apostles not only were sent of God, but were sent to be blessings to the world, benefactors to mankind, and were sent to heal sick and distempered souls, that were spiritually lame and impotent, to set broken bones, and make them rejoice. (2.) Yet they did not do it by any power or holiness of their own. It was not done by any might of their own, any skill they had in physic or surgery, nor any virtue in their word: the power they did it by was wholly derived from Christ. Nor was it done by any merit of their own; the power which Christ gave them to do it they had not deserved: it was not by their own holiness; for, as they were weak things, so they were foolish things, that Christ chose to employ; Peter was a sinful man. What holiness had Judas? Yet he wrought miracles in Christ's name. What holiness any of them had it was wrought in them, and they could not pretend to merit by it. (3.) It was the people's fault that they attributed it to their power and holiness, and accordingly looked at them. Note, The instruments of God's favour to us, though they must be respected, must not be idolized; we must take heed of reckoning that to be done by the instrument which God is the author of. (4.) It was the praise of Peter and John that they would not take the honour of this miracle to themselves, but carefully transmitted it to Christ. Useful men must see to it that they be very humble. Not unto us, O Lord, not unto us, but to thy name give glory. Every crown must be cast at the feet of Christ; not I, but the grace of God with me. II. He preaches Christ to them; this was his business, that he might lead them into obedience to Christ. 1. He preaches Christ, as the true Messiah promised to the fathers (Act 3:13); for, (1.) He is Jesus the Son of God; though they had lately condemned Christ as a blasphemer for saying that he was the Son of God, yet Peter avows it: he is his Son Jesus; to him dear as a Son; to us, Jesus, a Saviour. (2.) God hath glorified him, in raising him up to be king, priest, and prophet, of his church; he glorified him in his life and in his death, as well as in his resurrection and ascension. (3.) He hath glorified him as the God of our fathers, whom he names with respect (for they were great names with the men of Israel, and justly), the God of Abraham, of Isaac, and of Jacob. God sent him into the world, pursuant to the promises made to those patriarchs, that in their seed the families of the earth should be blessed, and the covenant made with them, that God would be a God to them, and their seed. The apostles call the patriarchs their fathers, and God the God of those patriarchs from whom the Jews were descended, to intimate to them that they had no evil design upon the Jewish nation (that they should look upon them with a jealous eye), but had a value and concern for it, and were hereby well-wishers to it; and the gospel they preached was the revelation of the mind and will of the God of Abraham. See Act 26:7, Act 26:22; Luk 1:72, Luk 1:73. 2. He charges them flatly and plainly with the murder of this Jesus, as he had done before. (1.) "You delivered him up to your chief priests and elders, the representative body of the nation; and you of the common people were influenced by them to clamour against him, as if he had been a public grievance." (2.) "You denied him, and you disowned him, would not have him then to be your king, could not look upon him as the Messiah, because he came not in external pomp and power; you denied him in the presence of Pilate, renounced all the expectations of your church, in the presence of the Roman governor, who justly laughed at you for it; you denied him against the face of Pilate" (so Dr. Hammond), "in defiance of his reasonings with you" (Pilate had determined to let him go, but the people opposed it, and overruled him). "You were worse than Pilate, for he would have released him, if you had let him follow his own judgment. You denied the Holy One and the Just, who had approved himself so, and all the malice of his persecutors could not disprove it." The holiness and justice of the Lord Jesus, which are something more than his innocency, were a great aggravation of the sin of those that put him to death. (3.) "You desired a murderer to be released, and Christ crucified; as if Barabbas had deserved better at your hands than the Lord Jesus, than which a greater affront could not be put upon him." (4.) You killed the prince of life. Observe the antithesis: "You preserved a murderer, a destroyer of life; and destroyed the Saviour, the author of life. You killed him who was sent to be to you the prince of life, and so not only forsook, but rebelled against your own mercies. You did an ungrateful thing, in taking away his life who would have been your life. You did a foolish thing to think you could conquer the prince of life, who has life in himself, and would soon resume the life he resigned." 3. He attests his resurrection as before, ch. 11:32. "You thought the prince of life might be deprived of his life, as any other prince might be deprived of his dignity and dominion, but you found yourselves mistaken, for God raised him from the dead; so that in putting him to death you fought against God, and were baffled. God raised him from the dead, and thereby ratified his demands, and confirmed his doctrine, and rolled away all the reproach of his sufferings, and for the truth of his resurrection we are all witnesses." 4. He ascribes the cure of this impotent man to the power of Christ, (Act 3:16): His name, through faith in his name, in that discovery which he hath made of himself, has made this man strong. He repeats it again, The faith which is by him hath given him this soundness. Here, (1.) He appeals to themselves concerning the truth of the miracle; the man on whom it was wrought is one whom you see, and know, and have known; he was not acquainted with Peter and John before, so that there was no room to suspect a compact between them: "You know him to have been a cripple from a child. The miracle was wrought publicly, in the presence of you all; not in a corner, but in the gate of the temple; you saw in what manner it was done, so that there could be no juggle in it; you had liberty to examine it immediately, and may yet. The cure is complete; it is a perfect soundness; you see the man walks and leaps, as one that has no remainder either of weakness or pain." (2.) He acquaints them with the power by which it was wrought. [1.] It is done by the name of Christ, not merely by naming it as a spell or charm, but it is done by us as professors and teachers of his name, by virtue of a commission and instructions we have received from him, and a power which he has invested us with, that name which Christ has above every name; his authority, his command has done it; as writs run in the king's name, though it is an inferior officer that executes them. [2.] The power of Christ is fetched in through faith in his name, a confidence in him, a dependence on him, a believing application to him, and expectation from him, even that faith which is, di' autou - by him, which is of his working; it is not of ourselves, it is the gift of Christ; and it is for his sake, that he may have the glory of it; for he is both the author and finisher of our faith. Dr. Lightfoot suggests that faith is twice named in this verse, because of the apostles' faith in doing this miracle and the cripple's faith in receiving it; but I suppose it relates chiefly, if not only, to the former. Those that wrought this miracle by faith derived power from Christ to work it, and therefore returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel truth they were to preach to the world - that Jesus Christ is the fountain of all power and grace, and the great healer and Saviour - and recommended the great gospel duty of faith in him as the only way of receiving benefit by him. It explains likewise the great gospel mystery of our salvation by Christ; it is his name that justifies us, that glorious name of his, The Lord our righteousness; but we, in particular, are justified by that name, through faith in it, applying it to ourselves. Thus does Peter preach unto them Jesus, and him crucified, as a faithful friend of the bridegroom, to whose service and honour he devoted all his interest. III. He encourages them to hope that, though they had been guilty of putting Christ to death, yet they might find mercy; he does all he can to convince them, yet is careful not to drive them to despair. The guilt was very great, but, 1. He mollifies their crime by a candid imputation of it to their ignorance. Perhaps he perceived by the countenance of his hearers that they were struck with great horror when he told them that they had killed the prince of life, and were ready either to sink down or to fly off, and therefore he saw it needful to mitigate the rigour of the charge by calling them brethren; and well might he call them so, for he had been himself a brother with them in this iniquity: he had denied the holy One and the Just, and sworn that he did not know him; he did it by surprise; "and, for your parts, I know that through ignorance you did it, as did also your rulers," Act 3:17. This was the language of Peter's charity, and teaches us to make the best of those whom we desire to make better. Peter had searched the wound to the bottom, and now he begins to think of healing it up, in order to which it is necessary to beget in them a good opinion of their physician; and could any thing be more winning than this? That which bears him out in it is that he has the example of his Master's praying for his crucifiers, and pleading in their behalf that they knew not what they did. And it is said of the rulers that if they had known they would not have crucified the Lord of glory. See Co1 2:8. Perhaps some of the rulers, and of the people, did therein rebel against the light and the convictions of their own consciences, and did it through malice; but the generality went down the stream, and did it through ignorance; as Paul persecuted the church, ignorantly, and in unbelief, Ti1 1:13. 2. He mollifies the effects of their crime - the death of the prince of life; this sounds very dreadful, but it was according to the scriptures (Act 3:18), the predictions of which, though they did not necessitate their sin, yet did necessitate his sufferings; so he himself saith: Thus it is written, and thus it behoved Christ to suffer. You did it through ignorance may be taken in this sense: "You fulfilled the scripture, and did not know it; God, by your hands, hath fulfilled what he showed by the mouth of all his prophets, that Christ should suffer; this was his design in delivering him up to you, but you had views of your own, and were altogether ignorant of this design; you meant not so, neither did your heart think so. God was fulfilling the scripture when you were gratifying your own passions." Observe, It was not only determined in the secret counsel of God, but declared to the world many ages before, by the mouth and pen of the prophets, that Christ should suffer, in order to the accomplishment of his undertaking; and it was God himself that showed it by them, who will see that his words be made good; what he showed he fulfilled, he so fulfilled as he had shown, punctually and exactly, without any variation. Now, though this is no extenuation at all of their sin in hating and persecuting Christ to the death (this still appears exceedingly sinful), yet it was an encouragement to them to repent, and hope for mercy upon their repentance; not only because in general God's gracious designs were carried on by it (ant thus it agrees with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable: Fear not, saith he, you thought evil against me, but God meant it unto good, Gen 50:15, Gen 50:20), but because in particular the death and sufferings of Christ were for the remission of sins, and the ground of that display of mercy for which he now encouraged them to hope. IV. He exhorts them all to turn Christians, and assures them it would be unspeakably for their advantage to do so; it would be the making of them for ever. This is the application of his sermon. 1. He tells them what they must believe. (1.) They must believe that Jesus Christ is the promised see, that seed in which God had told Abraham all the kindreds of the earth should be blessed, Act 3:25. This refers to that promise made to Abraham (Gen 12:3), which promise was long ere it was fulfilled, but now at length had its accomplishment in this Jesus, who was of the seed of Abraham, according to the flesh, and in him all the families of the earth are blessed, and not the families of Israel only; all have some benefits by him, and some have all benefits. (2.) They must believe that Jesus Christ is a prophet, that prophet like unto Moses whom God had promised to raise up to them from among their brethren, Act 3:22. This refers to that promise, Deu 18:18. Christ is a prophet, for by him God speaks unto us; in him all divine revelation centres, and by him it is handed to us; he is a prophet like unto Moses, a favourite of Heaven; more intimately acquainted with the divine counsel, and more familiarly conversed with, than any other prophet. He was a deliverer of his people out of bondage, and their guide through the wilderness, like Moses; a prince and a lawgiver, like Moses; the builder of the true tabernacle, as Moses was of the typical one. Moses was faithful as a servant, Christ as a Son. Moses was murmured against by Israel, defied by Pharaoh, yet God owned him, and ratified his commission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the word of the Lord, so did Christ. There was no prophet like unto Moses (Num 12:6, Num 12:7; Deu 34:10), but a greater than Moses is here where Christ is. He is a prophet of God's raising up, for he took not this honour of himself, but was called of God to it. He was raised up unto Israel in the first place. He executed this office in his own person among them only. They had the first offer of divine grace made to them; and therefore he was raised up from among them - of them, as concerning the flesh, Christ came, which, as it was a great honour done to them, so it was both an obligation upon them and an encouragement to them to embrace him. If he come to his own, one would think, they should receive him. The Old Testament church was blessed with many prophets, with schools of prophets, for many ages with a constant succession of prophets (which is here taken notice of, from Samuel, and those that follow after, Act 3:24, for from Samuel the prophetic era commenced); but, these servants being abused, last of all God sent them his Son, who had been in his bosom. (3.) They must believe that times of refreshing will come from the presence of the Lord (Act 3:19), and that they will be the times of the restitution of all things, Act 3:21. There is a future state, another life after this; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of time. The absence of the Lord occasions many of the securities of sinners and the distrusts of saints; but his presence is hastening on, which will for ever silence both. Behold, the Judge standeth before the door. The presence of the Lord will introduce, [1.] The restitution of all things (Act 3:21); the new heavens, and the new earth, which will be the product of the dissolution of all things (Rev 21:1), the renovation of the whole creation, which is that which it grieves after, as its present burden under the sin of man is that which it groans under. Some understand this of a state on this side the end of time; but it is rather to be understood of that end of all things which God hath spoken of by the mouth of all his holy prophets since the world began; for this is that which Enoch, the seventh from Adam, prophesied of (Jde 1:14), and the temporal judgments which the other prophets foretold were typical of that which the apostle calls the eternal judgment. This is more clearly and plainly revealed in the New Testament than it had been before, and all that receive the gospel have an expectation of it. [2.] With this will come the times of refreshing (Act 3:19), of consolation to the Lord's people, like a cool shade to those that have borne the burden and heat of the day. All Christians look for a rest that remains for the people of God, after the travails and toils of their present state, and, with the prospect of this, they are borne up under their present sufferings and carried on in their present services. The refreshing that then comes from the presence of the Lord will continue eternally in the presence of the Lord. 2. He tells them what they must do. (1.) They must repent, must bethink themselves of what they have done amiss, must return to their right mind, admit a second thought, and submit to the convictions of it; they must begin anew. Peter, who had himself denied Christ, repented, and he would have them to do so too. (2.) They must be converted, must face about, and direct both their faces and steps the contrary way to what they had been; they must return to the Lord their God, from whom they had revolted. It is not enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Christianity, but the power and dominion of a carnal, worldly, sensual mind, for that of holy, heavenly, and divine principles and affections. (3.) They must hear Christ, the great prophet: "Him shall you hear in all things whatsoever he shall say unto you. Attend his dictates, receive his doctrine, submit to his government. Hear him with a divine faith, as prophets should be heard, that come with a divine commission. Him shall you hear, and to him shall you subscribe with an implicit faith and obedience. Hear him in all things; let his laws govern all your actions, and his counsels determine all your submissions. Whenever he has a mouth to speak, you must have an ear to hear. Whatever he saith to you, though ever so displeasing to flesh and blood, bid it welcome." Speak, Lord, for thy servant hears. A good reason is here given why we should be observant of, and obedient to, the word of Christ; for it is at our peril if we turn a deaf ear to his call and a stiff neck to his yoke (Act 3:23): Every soul that will not hear that prophet, and be directed by what he saith, shall be destroyed from among the people. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the Old Testament; but the destruction of the soul, a spiritual and eternal destruction, is threatened for slighting Christ, this great prophet. Those that will not be advised by the Saviour can expect no other than to fall into the hands of the destroyer. 3. He tells them what they might expect. (1.) That they should have the pardon of their sins; this is always spoken of as the great privilege of all those that embrace the gospel (Act 3:19): Repent, and be converted, that your sins may be blotted out. This implies, [1.] That the remission of sin is the blotting of it out, as a cloud is blotted out by the beams of the sun (Isa 44:22), as a debt is crossed and blotted out when it is remitted. It intimates that when God forgives sin he remembers it no more against the sinner; it is forgotten, as that which is blotted out; all the bitter things written against the sinner (Job 13:26) are wiped out as it were with a sponge; it is the cancelling of a bond, the vacating of a judgment. [2.] That we cannot expect our sins should be pardoned unless we repent of them, and turn from them to God. Though Christ has died to purchase the remission of sin, yet, that we may have the benefit of that purchase in the forgiveness of our sins, we must repent, and be converted: if no repentance, no remission. [3.] Hopes of the pardon of sin upon repentance should be a powerful inducement to us to repent. Repent, that your sins may be blotted out: and that repentance is evangelical which flows from an apprehension of the mercy of God in Christ, and the hopes of pardon. This was the first and great argument, Repent, for the kingdom of heaven is at hand. [4.] The most comfortable fruit of the forgiveness of our sins will be when the times of refreshing shall come; if our sins be forgiven us, we have now reason to be of good cheer; but the comfort will be complete when the pardon shall be allowed in open court, and our justification published before angels and men - when whom he has justified, them he glorifies, Rom 8:30. As now we are the sons of God (Jo1 3:2), so now we have our sins blotted out; but it doth not yet appear what are the blessed fruits of it, till the times of refreshing shall come. During these times of toil and conflict (doubts and fears within, troubles and dangers without) we cannot have that full satisfaction of our pardon, and in it, that we shall have when the refreshing times come, which shall wipe away all tears. (2.) That they should have the comfort of Christ's coming (Act 3:20, Act 3:21): "He shall send Jesus Christ, the same Jesus, the very same that before was preached unto you; for you must not expect another dispensation, another gospel, but the continuance and completion of this; you must not expect another prophet like unto Jesus, as Moses bade you expect another like unto him; for, though the heavens must receive him till the times of the restitution of all things; yet, if you repent and be converted, you shall find no want of him; some way or other he shall be seen of you." [1.] We must not expect Christ's personal presence with us in this world; for the heavens, which received him out of the sight of the disciples, must retain him till the end of time. To that seat of the blessed his bodily presence is confined, and will be to the end of time, the accomplishment of all things (so it may be read); and therefore those dishonour him, and deceive themselves, who dream of his corporal presence in the eucharist. It is agreeable to a state of trial and probation that the glorified Redeemer should be out of sight, because we must live by that faith in him which is the evidence of things not seen; because he must be believed on in the world, he must be received up into glory. Dr. Hammond reads it, Who must receive the heavens, that is, who must receive the glory and power of the upper world; he must reign till all be made subject to him, Co1 15:25; Psa 75:2. [2.] Yet it is promised that he shall be sent to all that repent and are converted (Act 3:20): "He shall send Jesus Christ, who was preached to you by his disciples, both before and since his resurrection, and is, and will be, all in all to them." First, "You shall have his spiritual presence. He that is sent into the world shall be sent to you; you shall have the comfort of his being sent; he shall be sent among you in his gospel, which shall be his tabernacle, his chariot of war." Secondly, "He shall send Jesus Christ to destroy Jerusalem, and the nation of unbelieving Jews, that are enemies to Christ and Christianity, and to deliver his ministers and people from them, and give them peace in the profession of the gospel, and that shall be a time of refreshing, in which you shall share." Then had the churches rest; so Dr. Hammond. Thirdly, "The sending of Christ to judge the world, at the end of time, will be a blessing to you; you shall then lift up your heads with joy, knowing that your redemption draws nigh." It seems to refer to this, for till then the heavens must receive him, Act 3:21. As God's counsels from eternity, so his predictions from the beginning of time, had a reference to the transactions of the last day, when the mystery of God shall be finished, as he had declared to his servants the prophets, Rev 10:7. The institution of all things in the church had an eye to the restitution of all things at the end of time. 4. He tells them what ground they had to expect these things, if they were converted to Christ. Though they had denied him, and put him to death, yet they might hope to find favour through him, upon the account of their being Israelites. For, (1.) As Israelites, they had the monopoly of the grace of the Old Testament; they were, above any other, God's favourite nation, and the favours God bestowed upon them were such as had a reference to the Messiah, and his kingdom: You are the children of the prophets, and of the covenant. A double privilege. [1.] They were the children, that is, the disciples, of the prophets, as children at school; not sons of the prophets, in the sense that we read of such in the Old Testament, from Samuel and downward, who were, or are, trained up to be endued with the spirit of prophecy; but you are of that people from among whom prophets were raised up, and to whom prophets were sent. It is spoken of as a great favour to Israel that God raised up of their sons for prophets, Amo 2:11. All the inspired writers, both of the Old and New Testament, were of the seed of Abraham; and it was their honour and advantage that unto them were committed the oracles of God, Rom 3:2. Their government was constituted by prophecy, that is, by divine revelation; and by it their affairs were for many ages very much managed. See Hos 12:13. By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. Those of the latter ages of the church, when prophecy had ceased, might yet be fitly called the children of the prophets, because they heard, though they did not know, the voices of the prophets, which were read in their synagogues every sabbath day, Act 13:27. Now this should quicken them to embrace Christ, and they might hope to be accepted of him; for their own prophets had foretold that this grace should be brought unto them at the revelation of Jesus Christ (Pe1 1:13), and therefore ought not to be neglected by them, nor should be denied to them. Those that are blessed with prophets and prophecy (as all are that have the scriptures) are concerned not to receive the grace of God therein in vain. We may apply it particularly to ministers' children, who, if they plead their parentage effectually with themselves, as an inducement to be faithful and forward in religion, may comfortably plead it with God, and hope that the children of God's servants shall continue. [2.] They were the children, that is, the heirs, of the covenant which God made with our Fathers, as children in the family. God's covenant was made with Abraham and his seed, and they were that seed with whom the covenant was made, and on whom the blessings of the covenant were entailed: "The promise of the Messiah was made to you, and therefore if you forsake not your own mercies, and do not by an obstinate infidelity put a bar in your own door, you may hope it shall be made good to you." That promise here mentioned, as the principal article of the covenant, In thy seed shall all the kindreds of the earth be blessed, though referring principally to Christ (Gal 3:16), yet may include the church also, which is his body, all believers, that are the spiritual seed of Abraham. All the kindreds of the earth were blessed in having a church for Christ among them; and those that were the seed of Abraham according to the flesh stood fairest for this privilege. If all the kindreds of the earth were to be blessed in Christ, much more that kindred, his kinsmen according to the flesh. (2.) As Israelites, they had the first offer of the grace of the New Testament. Because they were the children of the prophets and the covenant, therefore to them the Redeemer was first sent, which was an encouragement to them to hope that if they did repent, and were converted, he should be yet further sent for their comfort (Act 3:20): He shall send Jesus Christ, for to you first he hath sent him, Act 3:26. Unto you first, you Jews, though not to you only, God, having raised up his Son Jesus, appointed and authorized him to be a prince and a Saviour, and, in confirmation of this, raised him from the dead, sent him to bless you, to make a tender of his blessing to you, especially that great blessing of turning every one of you from his iniquities; and therefore it concerns you to receive this blessing, and turn from your iniquities, and you may be encouraged to hope that you shall. [1.] We are here told whence Christ had his mission: God raised up his Son Jesus, and sent him. God raised him up when he constituted him a prophet, owned his by a voice from heaven, and filled him with his Spirit without measure, and then sent him; for to this end he raised him up, that he might be his commissioner to treat of peace. He sent him to bear witness of the truth, sent him to seek and save lost souls, sent him against his enemies, to conquer them. Some refer the raising of him up to the resurrection, which was the first step towards his exaltation; this was, as it were, the renewing of his commission; and though, having raised him up, he seemed presently to take him from us, yet he did really send him afresh to us in his gospel and Spirit. [2.] To whom he was sent: "Unto you first. You of the seed of Abraham, you that are the children of the prophets, and of the covenant, to you is the tender made of gospel grace." The personal ministry of Christ, as that of the prophets, was confined to the Jews; he was not then sent but to the lost sheep of the house of Israel, and he forbade the disciples he then sent forth to go any further. After his resurrection, he was to be preached indeed to all nations, but they must begin at Jerusalem, Luk 24:47. And, when they went to other nations, they first preached to the Jews they found therein. They were the first-born, and, as such, had the privilege of the first offer. So far were they from being excluded for their putting Christ to death, that, when he is risen, he is first sent to them, and they are primarily intended to have benefit by his death. [3.] On what errand he was sent: "He is sent to you first, to bless you; this is his primary errand, not to condemn you, as you deserve, but to justify you, if you will accept of the justification offered you, in the way wherein it is offered; but he that sends him first to bless you, if you refuse and reject tha

For God so loved, &c.--What proclamation of the Gospel has been so oft on the lips of missionaries and preachers in every age since it was first uttered? What has sent such thrilling sensations through millions of mankind? What has been honored to bring such multitudes to the feet of Christ? What to kindle in the cold and selfish breasts of mortals the fires of self-sacrificing love to mankind, as these words of transparent simplicity, yet overpowering majesty? The picture embraces several distinct compartments: "THE WORLD"--in its widest sense--ready "to perish"; the immense "LOVE OF GOD" to that perishing world, measurable only, and conceivable only, by the gift which it drew forth from Him; THE GIFT itself--"He so loved the world that He gave His only begotten Son," or, in the language of Paul, "spared not His own Son" (Rom 8:32), or in that addressed to Abraham when ready to offer Isaac on the altar, "withheld not His Son, His only Son, whom He loved" (Gen 22:16); the FRUIT of this stupendous gift--not only deliverance from impending "perdition," but the bestowal of everlasting life; the MODE in which all takes effect--by "believing" on the Son. How would Nicodemus' narrow Judaism become invisible in the blaze of this Sun of righteousness seen rising on "the world" with healing in His wings! (Mal 4:2).

Stephen, no doubt was diligent and faithful in the discharge of his office as distributor of the church's charity, and laid out himself to put that affair in a good method, which he did to universal satisfaction; and though it appears here that he was a man of uncommon gifts, and fitted for a higher station, yet, being called to that office, he did not think it below him to do the duty of it. And, being faithful in a little, he was entrusted with more; and, though we do not find him propagating the gospel by preaching and baptizing, yet we find him here called out to very honourable services, and owned in them. I. He proved the truth of the gospel, by working miracles in Christ's name, Act 6:8. 1. He was full of faith and power, that is, of a strong faith, by which he was enabled to do great things. Those that are full of faith are full of power, because by faith the power of God is engaged for us. His faith did so fill him that it left no room for unbelief and made room for the influences of divine grace, so that, as the prophet speaks, he was full of power by the Spirit of the Lord of hosts, Mic 3:8. By faith we are emptied of self, and so are filled with Christ, who is the wisdom of God and the power of God. 2. Being so he did great wonders and miracles among the people, openly, and in the sight of all; for Christ's miracles feared not the strictest scrutiny. It is not strange that Stephen, though he was not a preacher by office, did these great wonders, for we find that these were distinct gifts of the Spirit, and divided severally, for to one was given the working of miracles, and to another prophecy, Co1 12:10, Co1 12:11. And these signs followed not only those that preached, but those that believed. Mar 16:17 II. He pleaded the cause of Christianity against those that opposed it, and argued against it (Act 6:9, Act 6:10); he served the interests of religion as a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen. 1. We are here told who were his opponents, Act 6:9. They were Jews, but Hellenist Jews, Jews of the dispersion, who seem to have been more zealous for their religion than the native Jews; it was with difficulty that they retained the practice and profession of it in the country where they lived, where they were as speckled birds, and not without great expense and toil that they kept up their attendance at Jerusalem, and this made them more active sticklers for Judaism than those were whose profession of their religion was cheap and easy. They were of the synagogue which is called the synagogue of the Libertines; the Romans called those Liberti, or Libertini, who either, being foreigners, were naturalized, or, being slaves by birth, were manumitted, or made freemen. Some think that these Libertines were such of the Jews as had obtained the Roman freedom, as Paul had (Act 22:27, Act 22:28); and it is probable that he was the most forward man of this synagogue of the Libertines in disputing with Stephen, and engaged others in the dispute, for we find him busy in the stoning of Stephen, and consenting to his death. There were others that belonged to the synagogue of the Cyrenians and Alexandrians, of which synagogue the Jewish writers speak; and others that belonged to their synagogue who were of Cilicia and Asia; and if Paul, as a freeman of Rome, did not belong to the synagogue of the Libertines, he belonged to this, as a native of Tarsus, a city of Cilicia: it is probable that he might be a member of both. The Jews that were born in other countries, and had concerns in them, had frequent occasion, not only to resort to, but to reside in, Jerusalem. Each nation had its synagogue, as in London there are French, and Dutch, and Danish churches: and those synagogues were the schools to which the Jews of those nations sent their youth to be educated in the Jewish learning. Now those that were tutors and professors in these synagogues, seeing the gospel grow, and the rulers conniving at the growth of it, and fearing what would be the consequence of it to the Jewish religion, which they were jealous for, being confident of the goodness of their cause, and their own sufficiency to manage it, would undertake to run down Christianity by force of argument. It was a fair and rational way of dealing with it, and what religion is always ready to admit. Produce your cause, saith the Lord, bring forth your strong reasons, Isa 41:21. But why did they dispute with Stephen? And why not with the apostles themselves? (1.) Some think because they despised the apostles as unlearned and ignorant men, whom they thought it below them to engage with; but Stephen was bred a scholar, and they thought it their honour to meddle with their match. (2.) Others think it was because they stood in awe of the apostles, and could not be so free and familiar with them as they could be with Stephen, who was in an inferior office. (3.) Perhaps, they having given a public challenge, Stephen was chosen and appointed by the disciples to be their champion; for it was not meet that the apostles should leave the preaching of the word of God to engage in controversy. Stephen, who was only a deacon in the church, and a very sharp young man, of bright parts, and better qualified to deal with wrangling disputants than the apostles themselves, was appointed to this service. Some historians say that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set upon him as a deserter, and with a particular fury made him their mark. (4.) It is probable that they disputed with Stephen because he was zealous to argue with them and convince them, and this was the service to which God had called him. 2. We are here told how he carried the point in this dispute (Act 6:10): They were not able to resist the wisdom and the Spirit by which he spoke. They could neither support their own arguments nor answer his. He proved by such irresistible arguments that Jesus is the Christ, and delivered himself with so much clearness and fulness that they had nothing to object against what he said; though they were not convinced, yet they were confounded. It is not said, They were not able to resist him, but, They were not able to resist the wisdom and the Spirit by which he spoke, that Spirit of wisdom which spoke by him. Now was fulfilled that promise, I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay nor resist, Luk 21:15. They thought they had only disputed with Stephen, and could make their part good with him; but they were disputing with the Spirit of God in him, for whom they were an unequal match. III. At length, he sealed it with his blood; so we shall find he did in the next chapter; here we have some steps taken by his enemies towards it. When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against him, to swear blasphemy upon him. "On such terms (saith Mr. Baxter here) do we dispute with malignant men. And it is next to a miracle of providence that no greater number of religious persons have been murdered in the world, by the way of perjury and pretence of law, when so many thousands hate them who make no conscience of false oaths." They suborned men, that is, instructed them what to say, and then hired them to swear it. They were the more enraged against him because he had proved them to be in the wrong, and shown them the right way; for which they ought to have given him their best thanks. Was he therefore become their enemy, because he told them the truth, and proved it to be so? Now let us observe here, 1. How with all possible art and industry they incensed both the government and the mob against him, that, if they could not prevail by the one, they might by the other (Act 6:12): They stirred up the people against him, that, if the sanhedrim should still think fit (according to Gamaliel's advice) to let him alone, yet they might run him down by a popular rage and tumult; they also found means to stir up the elders and scribes against him, that, if the people should countenance and protect him, they might prevail by authority. Thus they doubted not but to gain their point, when then had two strings to their bow. 2. How they got him to the bar: They came upon him, when he little thought of it, and caught him and brought him to the council. They came upon him in a body, and flew upon him as a lion upon his prey; so the word signifies. By their rude and violent treatment of him, they would represent him, both to the people, and to the government, as a dangerous man, that would either flee from justice if he were not watched, or fight with it if he were not put under a force. Having caught him, they brought him triumphantly into the council, and, as it should seem, so hastily that he had none of his friends with him. They had found, when they brought many together, that they emboldened one another, and strengthened one another's hands; and therefore they will try how to deal with them singly. 3. How they were prepared with evidence ready to produce against him. They were resolved that they would not be run a-ground, as they were when they brought our Saviour upon his trial, and then had to seek for witnesses. These were got ready beforehand, and were instructed to make oath that they had heard him speak blasphemous words against Moses and against God (Act 6:11) - against this holy place and the law (Act 6:13); for they heard him say what Jesus would do to their place and their customs, Act 6:14. It is probable that he had said something to that purport; and yet those who swore it against him are called false witnesses, because, though there was something of truth in their testimony, yet they put a wrong and malicious construction upon what he had said, and perverted it. Observe, (1.) What was the general charge exhibited against him - that he spoke blasphemous words; and, to aggravate the matter, "He ceases not to speak blasphemous words; it is his common talk, his discourse in all companies; wheresoever he comes, he makes it his business to instil his notions into all he converses with." It intimates likewise something of contumacy and contempt of admonition. "He has been warned against it, and yet ceases not to talk at this rate." Blasphemy is justly reckoned a heinous crime (to speak contemptibly and reproachfully of God our Maker), and therefore Stephen's persecutors would be thought to have a deep concern upon them for the honour of God's name, and to do this in a jealousy for that. As it was with the confessors and martyrs of the Old Testament, so it was with those of the New - their brethren that hated them, and cast them out, said, Let the Lord be glorified; and pretended they did him service in it. He is said to have spoken blasphemous words against Moses and against God. Thus far they were right, that those who blaspheme Moses (if they meant the writings of Moses, which were given by inspiration of God) blaspheme God himself. Those that speak reproachfully of the scriptures, and ridicule them, reflect upon God himself, and do despite to him. His great intention is to magnify the law and make it honourable; those therefore that vilify the law, and make it contemptible, blaspheme his name; for he has magnified his word above all his name. But did Stephen blaspheme Moses? By no means, he was far from it. Christ, and the preachers of his gospel, never said any thing that looked like blaspheming Moses; they always quoted his writings with respect, appealed to them, and said no other things than what Moses said should come; very unjustly therefore is Stephen indicted for blaspheming Moses. But, (2.) Let us see how this charge is supported and made out; why, truly, when the thing was to be proved, all they can charge him with is that he hath spoken blasphemous words against this holy place and the law; and this must be deemed and taken as blasphemy against Moses and against God himself. Thus does the charge dwindle when it comes to the evidence. [1.] He is charged with blaspheming this holy place. Some understand this of the city of Jerusalem, which was the holy city, and which they had a mighty jealousy for. But it is rather meant of the temple, that holy house. Christ was condemned as a blasphemer for words which were thought to reflect upon the temple, which they seemed concerned for the honour of, even when they by their wickedness had profaned it. [2.] He is charged with blaspheming the law, of which they made their boast, and in which they put their trust, when through breaking the law they dishonoured God, Rom 2:23. Well, but how can they make this out? Why, here the charge dwindles again; for all they can accuse him of is that they had themselves heard him say (but how it came in, or what explication he gave to if, they think not themselves bound to give account) that this Jesus of Nazareth, who was so much talked of, shall destroy this place, and change the customs which Moses delivered to us. He could not be charged with having said any thing to the disparagement either of the temple or of the law. The priests had themselves profaned the temple, by making it not only a house of merchandise, but a den of thieves; yet they would be thought zealous for the honour of it, against one that had never said any thing amiss of it, but had attended it more as a house of prayer, according to the true intention of it, than they had. Nor had he ever reproached the law as they had. But, First, He had said, Jesus of Nazareth shall destroy this place, destroy the temple, destroy Jerusalem. It is probable that he might say so; and what blasphemy was it against the holy place to say that it should not be perpetual any more than Shiloh was, and that the just and holy God would not continue the privileges of his sanctuary to those that abused them? Had not the prophets given the same warning to their fathers of the destruction of that holy place by the Chaldeans? Nay, when the temple was first built, had not God himself given the same warning: This house, which is high, shall be an astonishment, Ch2 7:21. And is he a blasphemer, then, who tells them that Jesus of Nazareth, if they continue their opposition to him, will bring a just destruction upon their place and nation, and they may thank themselves? Those wickedly abuse their profession of religion who, under colour of that, call the reproofs given them for their disagreeable conversations blasphemous reflections upon their religion. Secondly, He had said, This Jesus shall change the customs which Moses delivered to us. And it was expected that in the days of the Messiah they should be changed, and that the shadows should be done away when the substance was come; yet this was no essential change of the law, but the perfecting of it. Christ came, not to destroy, but to fulfil, the law; and, if he changed some customs that Moses delivered, it was to introduce and establish those that were much better; and if the Jewish church had not obstinately refused to come into this new establishment, and adhered to the ceremonial law, for aught I know their place had not been destroyed; so that for putting them into a certain way to prevent their destruction, and for giving them certain notice of their destruction if they did not take that way, he is accused as a blasphemer. IV. We are here told how God owned him when he was brought before the council, and made it to appear that he stood by him (Act 6:15): All that sat in the council, the priests, scribes, and elders, looking stedfastly on him, being a stranger, and one they had not yet had before them, saw his face as it had been the face of an angel. It is usual for judges to observe the countenance of the prisoner, which sometimes is an indication either of guilt or innocence. Now Stephen appeared at the bar with the countenance as of an angel. 1. Perhaps it intimates no more than that he had an extraordinarily pleasant, cheerful countenance, and there was not in it the least sign either of fear for himself or anger at his persecutors. He looked as if he had never been better pleased in his life than he was now when he was called out to bear his testimony to the gospel of Christ, thus publicly, and stood fair for the crown of martyrdom. Such an undisturbed serenity, such an undaunted courage, and such an unaccountable mixture of mildness and majesty, there was in his countenance, that every one said he looked like an angel; enough surely to convince the Sadducees that there are angels, when they saw before their eyes an incarnate angel. 2. It should rather seem that there was a miraculous splendour and brightness upon his countenance, like that of our Saviour when he was transfigured - or, at least, that of Moses when he came down from the mount - God designing thereby to put honour upon his faithful witness and confusion upon his persecutors and judges, whose sin would be highly aggravated, and would be indeed a rebellion against the light, if, notwithstanding this, they proceeded against him. Whether he himself knew that the skin of his face shone or no we are not told; but all that sat in the council saw it, and probably took notice of it to one another, and an arrant shame it was that when they saw, and could not but see by it that he was owned of God, they did not call him from standing at the bar to sit in the chief seat upon the bench. Wisdom and holiness make a man's face to shine, and yet these will not secure men from the greatest indignities; and no wonder, when the shining of Stephen's face could not be his protection; though it had been easy to prove that if he had been guilty of putting any dishonour upon Moses God would not thus have put Moses's honour upon him.

Here we have, I. The visit Peter made to the churches that were newly planted by the dispersed preachers, Act 9:32. 1. He passed through all quarters. As an apostle, he was not to be the resident pastor of any one church, but the itinerant visitor of many churches, to confirm the doctrine of inferior preachers, to confer the Holy Ghost on those that believed, and to ordain ministers. He passed dia pantōn - among them all, who pertained to the churches of Judea, Galilee, and Samaria, mentioned in the foregoing chapter. He was, like his Master, always upon the remove, and went about doing good; but still his head-quarters were at Jerusalem, for there we shall find him imprisoned, Act 12:2. He came to the saints at Lydda. This seems to be the same with Lod, a city in the tribe of Benjamin, mentioned Ch1 8:12; Ezr 2:33. The Christians are called saints, not only some particular eminent ones, as saint Peter and saint Paul, but every sincere professor of the faith of Christ. These are the saints on the earth, Psa 16:3. II. The cure Peter wrought on Eneas, a man that had been bedridden eight years, Act 9:33. 1. His case was very deplorable: He was sick of the palsy, a dumb palsy, perhaps a dead palsy. The disease was extreme, for he kept his bed; it was inveterate, for he kept his bed eight years; and we may suppose that both he himself and all about him despaired of relief for him, and concluded upon no other than that he must still keep his bed till he removed to his grave. Christ chose such patients as this, whose disease was incurable in a course of nature, to show how desperate the case of fallen mankind was when he undertook their cure. When we were without strength, as this poor man, he sent his word to heal us. 2. His cure was very admirable, Act 9:34. (1.) Peter interested Christ in his case, and engaged him for his relief: Eneas, Jesus Christ maketh thee whole. Peter does not pretend to do it himself by any power of his own, but declares it to be Christ's act and deed, directs him to look up to Christ for help, and assures him of an immediate cure - not, "He will make thee," but, "He does make thee, whole;" and a perfect cure - not, "He makes thee easy," but "He makes thee whole." He does not express himself by way of prayer to Christ that he would make him whole, but as one having authority from Christ, and that knew his mind, he declares him made whole. (2.) He ordered him to bestir himself, to exert himself: "Arise and make thy bed, that all may see thou art thoroughly cured." Let none say that because it is Christ that by the power of his grace works all our works in us therefore we have no work, no duty, to do; for, though Jesus Christ makes thee whole, yet thou must arise and make use of the power he gives thee: "Arise, and make thy bed, to be to thee no longer a bed of sickness, but a bed of rest." (3.) Power went along with this word: he arose immediately, and no doubt very willingly made his own bed. III. The good influence this had upon many (Act 9:35): All that dwelt at Lydda and Saron saw him, and turned to the Lord. We can scarcely think that every individual person in those countries took cognizance of the miracle, and was wrought upon by it; but many, the generality of the people in the town of Lydda and in the country of Saron, or Sharon, a fruitful plain or valley, of which it was foretold, Sharon shall be a fold of flocks, Isa 65:10. 1. They all made enquiry into the truth of the miracle, did not overlook it, but saw him that was healed, and saw that it was a miraculous cure that was wrought upon him by the power of Christ, in his name, and with a design to confirm and ratify that doctrine of Christ which was now preached to the world. 2. They all submitted to the convincing proof and evidence there was in this of the divine origin of the Christian doctrine, and turned to the Lord, to the Lord Jesus. They turned from Judaism to Christianity; they embraced the doctrine of Christ, and submitted to his ordinances, and turned themselves over to him to be ruled and taught and saved by him.

Ever since the conversion of Paul, we have heard no more of the agency of the priests in persecuting the saints at Jerusalem; perhaps that wonderful change wrought upon him, and the disappointment it gave to their design upon the Christians at Damascus, had somewhat mollified them, and brought them under the check of Gamaliel's advice - to let those men alone, and see what would be the issue; but here the storm arises from another point. The civil power, not now, as usual (for aught that appears) stirred up by the ecclesiastics, acts by itself in the persecution. But Herod, though originally of an Edomite family, yet seems to have been a proselyte to the Jewish religion; for Josephus says he was zealous for the Mosaic rites, a bigot for the ceremonies. He was not only (as Herod Antipas was) tetrarch of Galilee, but had also the government of Judea committed to him by Claudius the emperor, and resided most at Jerusalem, where he was at this time. Three things we are here told he did - I. He stretched forth his hands to vex certain of the church, Act 12:1. His stretching forth his hands to it intimates that his hands had been tied up by the restraints which perhaps his own conscience held him under in this matter; but now he broke through them, and stretched forth his hands deliberately, and of malice prepense. Herod laid hands upon some of the church to afflict them, so some read it; he employed his officers to seize them, and take them into custody, in order to their being prosecuted. See how he advances gradually. 1. He began with some of the members of the church, certain of them that were of less note and figure; played first at small game, but afterwards flew at the apostles themselves. His spite was at the church, and, with regard to those he gave trouble to, it was not upon any other account, but because they belonged to the church, and so belonged to Christ. 2. He began with vexing them only, or afflicting them, imprisoning them, fining them, spoiling their houses and goods, and other ways molesting them; but afterwards he proceeded to greater instances of cruelty. Christ's suffering servants are thus trained up by less troubles for greater, that tribulation may work patience, and patience experience. II. He killed James the brother of John with the sword, Act 12:2. We are here to consider, 1. Who the martyr was: it was James the brother of John; so called to distinguish him from the other James the brother of Joses. This was called Jacobus major - James the greater; that, minor - the less. This who was here crowned with martyrdom was one of the first three of Christ's disciples, one of those that were the witnesses of his transfiguration and agony, whereby he was prepared for martyrdom; he was one of those whom Christ called Boanerges - Sons of thunder; and perhaps by his powerful awakening preaching he had provoked Herod, or those about him, as John Baptist did the other Herod, and that was the occasion of his coming into this trouble. He was one of those sons of Zebedee whom Christ told that they should drink of the cup that he was to drink of, and be baptized with the baptism that he was to be baptized with, Mat 20:23. And now those words of Christ were made good in him; but it was in order to his sitting at Christ's right hand; for if we suffer with him, we shall reign with him. He was one of the twelve who were commissioned to disciple all nations; and to take him off now, before he had removed from Jerusalem, was like Cain's killing Abel when the world was to be peopled, and one man was then more than many at another time. To kill an apostle now was killing he knew not how many. But why would God permit it? If the blood of his saints, much more the blood of apostles, is precious in his eyes, and therefore, we may be sure, is not shed but upon a valuable consideration. Perhaps God intended hereby to awaken the rest of the apostles to disperse themselves among the nations, and not to nestle any longer at Jerusalem. Or it was to show that though the apostles were appointed to plant the gospel in the world, yet if they were taken off God could do his work without them, and would do it. The apostle died a martyr, to show the rest of them what they must expect, that they might prepare accordingly. The tradition that they have in the Romish church, that this James had been before this in Spain, and had planted the gospel there, is altogether groundless; nor is there any certainty of it, or good authority for it. 2. What kind of death he suffered: He was slain with the sword, that is, his head was cut off with a sword, which was looked upon by the Romans to be a more disgraceful way of being beheaded than with an axe; so Lorinus. Beheading was not ordinarily used among the Jews; but, when kings gave verbal orders for private and sudden executions, this manner of death was used, as most expeditious; and it is probable that this Herod killed James, as the other Herod killed John Baptist, privately in the prison. It is strange that we have not a more full and particular account of the martyrdom of this great apostle, as we had of Stephen. But even this short mention of the thing is sufficient to let us know that the first preachers of the gospel were so well assured of the truth of it that they sealed it with their blood, and thereby have encouraged us, if at any time we are called to it, to resist unto blood too. The Old Testament martyrs were slain with the sword (Heb 11:37), and Christ came not to send peace, but a sword (Mat 10:34), in preparation for which we must arm ourselves with the sword of the Spirit, which is the word of God, and then we need not fear what the sword of men can do unto us. III. He imprisoned Peter, of whom he had heard most, as making the greatest figure among the apostles and whom therefore he would be proud of the honour of taking off. Observe here, 1. When he had beheaded James, he proceeded further, he added, to take Peter also. Note, Blood to the blood-thirsty does but make them more so, and the way of persecution, as of other sins, is downhill; when men are in it, they cannot easily stop themselves; when they are in they find they must on. Male facta male factis tegere ne perpluant - One evil deed is covered with another, so that there is no passage through them. Those that take one bold step in a sinful way give Satan advantage against them to tempt them to take another, and provoke God to leave them to themselves, to go from bad to worse. It is therefore our wisdom to take heed of the beginnings of sin. 2. He did this because he saw it pleased the Jews. Observe, The Jews made themselves guilty of the blood of James by showing themselves well pleased with it afterwards, though they had not excited Herod to it. There are accessaries ex post facto - after the fact; and those will be reckoned with as persecutors who take pleasure in others' persecuting, who delight to see good men ill used, and cry, Aha, so would we have it, or at least secretly approve of it. For bloody persecutors, when they perceive themselves applauded for that which every one ought to cry shame upon them for, are encouraged to go on, and have their hands strengthened and their hearts hardened, and the checks of their own consciences smothered; nay, it is as strong a temptation to them to do the like as it was here to Herod, because he saw it pleased the Jews. Though he had no reason to fear displeasing them if he did not, as Pilate condemned Christ, yet he hoped to please them by doing it, and so to make an interest among them, and make amends for displeasing them in something else. Note, Those make themselves an easy prey to Satan who make it their business to please men. 3. Notice is taken of the time when Herod laid hold on Peter: Then were the days of unleavened bread. It was at the feast of the passover, when their celebrating the memorial of their typical deliverance should have led them to the acceptance of their spiritual deliverance; instead of this, they, under pretence of zeal for the law, were most violently fighting against it, and, in the days of unleavened bread, were most soured and embittered with the old leaven of malice and wickedness. At the passover, when the Jews came from all parts to Jerusalem to keep the feast, they irritated one another against the Christians and Christianity, and were then more violent than at other times. 4. Here is an account of Peter's imprisonment (Act 12:4): When he had laid hands on him, and, it is likely, examined him, he put him in prison, into the inner prison; some say, into the same prison into which he and the other apostles were cast some years before, and were rescued out of it by an angel, Act 5:18. He was delivered to four quaternions of soldiers, that is, to sixteen, who were to be a guard upon him, four at a time, that he should not make his escape, nor be rescued by his friends. Thus they thought they had him fast. 5. Herod's design was, after Easter, to bring him forth unto the people. (1.) He would make a spectacle of him. Probably he had put James to death privately, which the people had complained of, not because it was an unjust thing to put a man to death without giving him a public hearing, but because it deprived them of the satisfaction of seeing him executed; and therefore Herod, now he knows their minds, will gratify them with the sight of Peter in bonds, of Peter upon the block, that they may feed their eyes with such a pleasing spectacle. And very ambitious surely he was to please the people who was willing thus to please them! (2.) He would do this after Easter, meta to pascha - after the passover, certainly so it ought to be read, for it is the same word that is always so rendered; and to insinuate the introducing of a gospel-feast, instead of the passover, when we have nothing in the New Testament of such a thing, is to mingle Judaism with our Christianity. Herod would not condemn him till the passover was over, some think, for fear lest he should have such an interest among the people that they should demand the release of him, according to the custom of the feast: or, after the hurry of the feast was over, and the town was empty, he would entertain them with Peter's public trial and execution. Thus was the plot laid, and both Herod and the people long to have the feast over, that they may gratify themselves with this barbarous entertainment.

We have here the result of the consultation that was held at Jerusalem about the imposing of the ceremonial law upon the Gentiles. Much more, it is likely, was said about it than is here recorded; but at length it was brought to a head, and the advice which James gave was universally approved and agreed to nemine contradicente - unanimously; and letters were accordingly sent by messengers of their own to the Gentile converts, acquainting them with their sentiments in this matter, which would be a great confirmation to them against the false teachers. Now observe here, I. The choice of the delegates that were to be sent with Paul and Barnabas on this errand; not as if they had any suspicion of the fidelity of these great men, and could not trust them with their letters, nor as if they thought that those to whom they sent them would suspect them to have altered any thing in their letter; no, their charity thought no such evil concerning men of such tried integrity; but, 1. They thought fit to send men of their own company to Antioch, with Paul and Barnabas, Act 15:22. This was agreed to by the apostles and elders, with the whole church, who, it is likely, undertook to bear their charges, Co1 9:7. They sent these messengers, (1.) To show their respect to the church at Antioch, as a sister-church, though a younger sister, and that they looked upon it as upon the same level with them; as also that they were desirous further to know their state. (2.) To encourage Paul and Barnabas, and to make their journey home the more pleasant (for it is likely they travelled on foot) by sending such excellent men to bear them company; amicus pro vehiculo - a friend instead of a carriage. (3.) To put a reputation upon the letters they carried, that it might appear a solemn embassy, and so much the more regard might be paid to the message, which was likely to meet with opposition from some. (4.) To keep up the communion of the saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to show that, though they were many, yet they were one. 2. Those they sent were not inferior persons, who might serve to carry the letters, and attest the receipt of them from the apostles; but they were chosen men, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for these are the things which denominate men chief among the brethren, and qualify them to be the messengers of the churches. They are here named: Judas, who was called Barsabas (probably the brother of that Joseph who was called Barsabas, that was a candidate for the apostleship, Act 1:23), and Silas. The character which these men had in the church at Jerusalem would have some influence upon those that came from Judea, as those false teachers did, and engage them to pay the more deference to the message that was sent by them. II. The drawing up of the letters, circular letters, that were to be sent to the churches, to notify the sense of the synod in this matter. 1. Here is a very condescending obliging preamble to this decree, Act 15:23. There is nothing in it haughty or assuming, but, (1.) That which intimates the humility of the apostles, that they join the elders and brethren in commission with them, the ministers, the ordinary Christians, whom they had advised with in this case, as they used to do in other cases. Though never men were so qualified as they were for a monarchical power and authority in the church, nor had such a commission as they had, yet their decrees run not, "We, the apostles, Christ's vicars upon earth, and pastors of all the pastors of the churches" (as the pope styles himself), "and sole judges in all matters of faith;" but the apostles, and elders, and brethren, agree in their orders. Herein they remembered the instructions their Master gave them (Mat 23:8): Be not you called Rabbi; for you are all brethren. (2.) That which bespeaks their respect to the churches they wrote to; they send to them greeting, wish them health and happiness and joy, and call them brethren of the Gentiles, thereby owning their admission into the church, and giving them the right hand of fellowship: "You are our brethren, though Gentiles; for we meet in Christ, the first born among many brethren, in God our common Father." Now that the Gentiles are fellow-heirs and of the same body, they are to be countenanced and encouraged, and called brethren. 2. Here is a just and severe rebuke to the judaizing teachers (Act 15:24): "We have heard that certain who went out from us have troubled you with words, and we are very much concerned to hear it; now this is to let them know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine." (1.) They did a great deal of wrong to the apostles and ministers at Jerusalem, in pretending that they had instructions from them to impose the ceremonial law upon the Gentiles, when there was no colour for such a pretension. "They went out from us indeed - they were such as belonged to our church, of which, when they had a mind to travel, we gave them perhaps a testimonial; but, as for their urging the law of Moses upon you, we gave them no such commandment, nor had we ever thought of such a thing, nor given them the least occasion to use our names in it." It is no new thing for apostolical authority to be pleaded in defence of those doctrines and practices for which yet the apostles gave neither command nor encouragement. (2.) They did a great deal of wrong to the Gentile converts, in saying, You must be circumcised, and must keep the law. [1.] It perplexed them: "They have troubled you with words, have occasioned disturbance and disquietment to you. You depended upon those who told you, If you believe in the Lord Jesus Christ you shall be saved; and now you are startled by those that tell you you must keep the law of Moses or you cannot be saved, by which you see yourselves drawn into a snare. They trouble you with words - words, and nothing else - mere words - sound, but no substance." How has the church been troubled with words, by the pride of men that loved to hear themselves talk! [2.] It endangered them; they subverted their souls, put them into disorder, and pulled down that which had been built up. They took them off from pursuing pure Christianity, and minding the business of that, by filling their heads with the necessity of circumcision, and the law of Moses, which were nothing to the purpose. 3. Here is an honourable testimony given of the messengers by whom these letters were sent. (1.) Of Paul and Barnabas, whom these judaizing teachers had opposed and censured as having done their work by the halves, because they had brought the Gentile converts to Christianity only, and not to Judaism. Let them say what they will of these men, [1.] "They are men that are dear to us; they are our beloved Barnabas and Paul - men whom we have a value for, a kindness for, a concern for." Sometimes it is good for those that are of eminence to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. [2.] "They are men that have signalized themselves in the service of Christ, and therefore have deserved well of all the churches: they are men that have hazarded their lives for the name of our Lord Jesus Christ (Act 15:26), and therefore are worthy of double honour, and cannot be suspected of having sought any secular advantage to themselves; for they have ventured their all for Christ, have engaged in the most dangerous services, as good soldiers of Christ, and not only in laborious services." It is not likely that such faithful confessors should be unfaithful preachers. Those that urged circumcision did it to avoid persecution (Gal 6:12, Gal 6:13); those that opposed it knew they thereby exposed themselves to persecution; and which of these were most likely to be in the right? (2.) Of Judas and Silas: "They are chosen men (Act 15:25), and they are men that have heard our debates, and are perfectly apprized of the matter, and will tell you the same things by mouth," Act 15:27. What is of use to us it is good to have both in writing and by word of mouth, that we may have the advantage both of reading and of hearing it. The apostles refer them to the bearers for a further account of their judgment and their reasons, and the bearers will refer them to their letters for the certainty of the determination. 4. Here is the direction given what to require from the Gentile converts, where observe, (1.) The matter of the injunction, which is according to the advice given by James, that, to avoid giving offence to the Jews, [1.] They should never eat any thing that they knew had been offered in sacrifice to an idol, but look upon it as, though clean in itself, yet thereby polluted to them. This prohibition was afterwards in part taken off, for they were allowed to eat whatever was sold in the shambles, or set before them at their friend's table, though it had been offered to idols, except when there was danger of giving offence by it, that is, of giving occasion either to a weak Christian to think the worse of our Christianity, or to a wicked heathen to think the better of his idolatry; and in these cases it is good to forbear, Co1 10:25, etc. This to us is an antiquated case. [2.] That they should not eat blood, nor drink it; but avoid every thing that looked cruel and barbarous in that ceremony which had been of so long standing. [3.] That they should not eat any thing that was strangled, or died of itself, or had not the blood let out. [4.] That they should be very strict in censuring those that were guilty of fornication, or marrying within the degrees prohibited by the Levitical law, which, some think, is principally intended here. See Co1 5:1. Dr. Hammond states this matter thus: The judaizing teachers would have the Gentile converts submit to all that those submitted to whom they called the proselytes of righteousness, to be circumcised and keep the whole law; but the apostles required no more of them than what was required of the proselytes of the gate, which was to observe the seven precepts of the sons of Noah, which, he thinks, are here referred to. But the only ground of this decree being in complaisance to the rigid Jews that had embraced the Christian faith, and, except in that one case of scandal, all meats being pronounced free and indifferent to all Christians as soon as the reason of the decree ceased, which, at furthest, was after the destruction of Jerusalem, the obligation of it ceased likewise. "These things are in a particular manner offensive to the Jews, and therefore do not disoblige them herein for the present; in a little time the Jews will incorporate with the Gentiles, and then the danger is over." (2.) The manner in which it is worded. [1.] They express themselves with something of authority, that what they wrote might be received with respect, and deference paid to it: It seemed good to the Holy Ghost, and to us, that is, to us under the guidance of the Holy Ghost, and by direction from him: not only the apostles, but others, were endued with spiritual gifts extraordinary, and knew more of the mind of God than any since those gifts ceased can pretend to; their infallibility gave an incontestable authority to their decrees, and they would not order any thing because it seemed good to them, but that they knew it first seemed good to the Holy Ghost. Or it refers to what the Holy Ghost had determined in this matter formerly. When the Holy Ghost descended upon the apostles, he endued them with the gift of tongues, in order to their preaching the gospel to the Gentiles, which was a plain indication of God's purpose to call them in. When the Holy Ghost descended upon Cornelius and his friends, upon Peter's preaching, it was plain that Christ designed the taking down of the Jewish pale, within which they fancied the spirit had been enclosed. [2.] They express themselves with abundance of tenderness and fatherly concern. First, They are afraid of burdening them: We will lay upon you no greater burden. So far were they from delighting to impose upon them that they dreaded nothing so much as imposing too far upon them, so as to discourage them at their setting out. Secondly, They impose upon them no other than necessary things. "The avoiding of fornication is necessary to all Christians at all times; the avoiding of things strangled, and of blood, and of things offered to idols, is necessary at this time, for the keeping up of a good understanding between you and the Jews, and the preventing of offence;" and as long as it continues necessary for that end, and no longer, it is enjoined. Note, Church-rulers should impose only necessary things, things which Christ has made our duty, which have a real tendency to the edification of the church, and, as here, to the uniting of good Christians. If they impose things only to show their own authority, and to try people's obedience, they forget that they have not authority to make new laws, but only to see that the laws of Christ be duly executed, and to enforce the observance of them. Thirdly, They enforce their order with a commendation of those that shall comply with it, rather than with the condemnation of those that shall transgress it. They do not conclude, "From which if you do not keep yourselves, you shall be an anathema, you shall be cast out of the church, and accursed," according to the style of after-councils, and particularly that of Trent; but "From which if you keep yourselves, as we do not question but you will, you will do well; it will be for the glory of God, the furtherance of the gospel, the strengthening of the hands of your brethren, and your own credit and comfort." It is all sweetness and love and good humour, such as became the followers of him who, when he called us to take his yoke upon us, assured us we should find him meek and lowly in heart. The difference of the style of the true apostles from that of the false is very observable. Those that were for imposing the ceremonial laws were positive and imperious: Except you keep it, you cannot be saved (Act 15:1), you are excommunicated ipso facto - at once, and delivered to Satan. The apostles of Christ, who only recommend necessary things, are mild and gentle: "From which if you keep yourselves, you will do well, and as becomes you. Fare ye well; we are hearty well-wishers to your honour and peace." III. The delivering of the letters, and how the messengers disposed of themselves. 1. When they were dismissed, had had their audience of leave of the apostles (it is probable that they were dismissed with prayer, and a solemn blessing in the name of the Lord, and with instructions and encouragements in their work), They then came to Antioch; they staid no longer at Jerusalem than till their business was done, and then came back, and perhaps were met at their return by those that brought them on their way at their setting out; for those that have taken pains in public service ought to be countenanced and encouraged. 2. As soon as they came to Antioch, they gathered the multitude together, and delivered the epistle to them (Act 15:30, Act 15:31), that they might all know what it was that was forbidden them, and might observe these orders, which would be no difficulty for them to do, most of them having been, before their conversion to Christ, proselytes of the gate, who had laid themselves under these restrictions already. But this was not all; it was that they might know that no more than this was forbidden them, that it was no longer a sin to eat swine's flesh, no longer a pollution to touch a grave or a dead body. 3. The people were wonderfully pleased with the orders that came from Jerusalem (Act 15:31): They rejoiced for the consolation; and a great consolation it was to the multitude, (1.) That they were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with that, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. (2.) That those who troubled their minds with an attempt to force circumcision upon them were hereby for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now discovered. (3.) That the Gentiles were hereby encouraged to receive the gospel, and those that had received it to adhere to it. (4.) That the peace of the church was hereby restored, and that removed which threatened a division. All this was consolation which they rejoiced in, and blessed God for. 4. They got the strange ministers that came from Jerusalem to give them each a sermon, and more, Act 15:32. Judas and Silas, being prophets also themselves, endued with the Holy Ghost, and called to the work, and being likewise entrusted by the apostles to deliver some things relating to this matter by word of mouth, exhorted the brethren with many words, and confirmed them. Even those that had the constant preaching of Paul and Barnabas, yet were glad of the help of Judas and Silas; the diversity of the gifts of ministers is of use to the church. Observe what is the work of ministers with those that are in Christ. (1.) To confirm them, by bringing them to see more reason both for their faith in Christ and their obedience to him; to confirm their choice of Christ and their resolutions for Christ. (2.) To exhort them to perseverance, and to the particular duties required of them: to quicken them to that which is good, and direct them in it. They comforted the brethren (so it may be rendered), and this would contribute to the confirming of them; for the joy of the Lord will be our strength. They exhorted them with many words; they used a very great copiousness and variety of expression. One word would affect one, and another another; and therefore, though what they had to say might have been summed up in a few words, yet it was for the edification of the church that they used many words, dia logou pollou - with much speech, much reasoning; precept must be upon precept. 5. The dismission of the Jerusalem ministers, Act 15:33. When they had spent some time among them (so it might be read), poiēsantes chronon - having made some stay, and having made it to good purpose, not having trifled away time, but having filled it up, they were let go in peace from the brethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home, and committed them to the custody of the peace of God. 6. The continuance of Silas, notwithstanding, together with Paul and Barnabas, at Antioch. (1.) Silas, when it came to the setting to, would not go back with Judas to Jerusalem, but let him go home by himself, and chose rather to abide still at Antioch, Act 15:34. And we have no reason at all to blame him for it, though we know not the reason that moved him to it. I am apt to think the congregations at Antioch were both more large and more lively than those at Jerusalem, and that this tempted him to stay there, and he did well: so did Judas, who, notwithstanding this, returned to his post of service at Jerusalem. (2.) Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch, being the chief city of Syria, it is probable there was a great resort of Gentiles thither from all parts upon one account or other, as there was of Jews to Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who would carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. And thus they were not only not idle at Antioch, but were serving their main intention. (3.) There were many others also there, labouring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even where there are many others labouring in the word and doctrine, yet there may be opportunity for us; the zeal and usefulness of others should excite us, not lay us asleep.

We have here Paul in motion, as we have had him at Corinth for some time at rest, but in both busy, very busy, in the service of Christ; if he sat still, if he went about, still it was to do good. Here is, I. Paul's departure from Corinth, Act 18:18. 1. He did not go away till some time after the trouble he met with there; from other places he had departed when the storm arose, but not from Corinth, because there it had no sooner risen than it fell again. Some tell us that Gallio did privately countenance Paul, and took him into his favour, and that this occasioned a correspondence between Paul and Seneca, Gallio's brother, which some of the ancients speak of. After this he tarried there yet a good while, some think, beyond the year and a half mentioned, Act 18:11. While he found he laboured not in vain, he continued labouring. 2. When he went, he took leave of the brethren solemnly, and with much affection, with suitable comforts and counsels, and prayers at parting, commending what was good, reproving what was otherwise, and giving them necessary cautions against the wiles of the false apostles; and his farewell sermon would leave impressions upon them. 3. He took with him Priscilla and Aquila, because they had a mind to accompany him; for they seemed disposed to remove, and not inclined to stay long at a place, a disposition which may arise from a good principle, and have good effects, and therefore ought not to be condemned in others, though it ought to be suspected in ourselves. There was a great friendship contracted between them and Paul, and therefore, when he went, they begged to go along with him. 4. At Cenchrea, which was hard by Corinth, the port where those that went to sea from Corinth took ship, either Paul or Aquila (for the original does not determine which) had his head shaved, to discharge himself from the vow of a Nazarite: Having shorn his head at Cenchrea; for he had a vow. Those that lived in Judea were, in such a case, bound to do it at the temple: but those who lived in other countries might do it in other places. The Nazarite's head was to be shaved when either his consecration was accidentally polluted, in which case he must begin again, or when the days of his separation were fulfilled (Num 6:9; Num 13:18), which, we suppose, was the case here. Some throw it upon Aquila, who was a Jew (Act 18:2), and retained perhaps more of his Judaism than was convenient; but I see no harm in admitting it concerning Paul, for concerning him we must admit the same thing (Act 21:24, Act 21:26), not only in compliance for a time with the Jews, to whom he became as a Jew (Co1 9:20), that he might win upon them, but because the vow of the Nazarites, though ceremonial, and as such ready to vanish away, had yet a great deal of moral and very pious significance, and therefore was fit to die the last of all the Jewish ceremonies. The Nazarites are joined with the prophets (Amo 2:11), and were very much the glory of Israel (Lam 4:7), and therefore it is not strange if Paul bound himself for some time with the vow of a Nazarite from wine and strong drink, and from being trimmed, to recommend himself to the Jews; and from this he now discharged himself. II. Paul's calling at Ephesus, which was the metropolis of the Lesser Asia, and a sea-port. 1. There he left Aquila and Priscilla; not only because they would be but burdensome to him in his journey, but because they might be serviceable to the interests of the gospel at Ephesus. Paul intended shortly to settle there for some time, and he left Aquila and Priscilla there in the mean time, for the same end as Christ sent his disciple before to every place where he himself would come, to prepare his way. Aquila and Priscilla might, by private conversation, being very intelligent judicious Christians, dispose the minds of many to give Paul, when he should come among them, a favourable reception, and to understand his preaching; therefore he calls them his helpers in Christ Jesus, Rom 16:3. 2. There he preached to the Jews in their synagogue; though he did but call there in his journey, yet he would not go without giving them a sermon. He entered into the synagogue, not as a hearer, but as a preacher, for there he reasoned with the Jews. Though he had abandoned the Jews at Corinth, who opposed themselves, and blasphemed, yet he did not, for their sakes, decline the synagogues of the Jews in other places, but still made the first offer of the gospel to them. We must not condemn a whole body or denomination of men, for the sake of some that conduct themselves ill. 3. The Jews at Ephesus were so far from driving Paul away that they courted his stay with them (Act 18:20): They desired him to tarry longer with them, to instruct them, in the gospel of Christ. These were more noble, and better bred, than those Jews at Corinth, and other places, and it was a sign that God had not quite cast away his people, but had a remnant among them. 4. Paul would not stay with them now: He consented not; but bade them farewell. He had further to go; he must by all means keep this feast at Jerusalem; not that he thought himself bound in duty to it (he knew the laws of the feasts were no longer binding), but he had business t Jerusalem (whatever it was) which would be best done at the time of the feast, when there was a general rendezvous of all the Jews from all parts; which of the feasts it was we are not told, probably it was the passover, which was the most eminent. 5. He intimated his purpose, after this journey, to come and spend some time at Ephesus, being encouraged by their kind invitation to hope that he should do good among them. It is good to have opportunities in reserve, when one good work is over to have another to apply ourselves to: I will return again to you, but he inserts that necessary proviso, if God will. Our times are in God's hand; we purpose, but he disposes; and therefore we must make all our promises with submission to the will of God. If the Lord will, we shall live, and do this or that. I will return again to you, if the Spirit suffer me (Act 16:7); this was included in Paul's case; not only if providence permit, but if God do not otherwise direct my motions. III. Paul's visit to Jerusalem; a short visit it was, but it served as a token of respect to that truly mother-church. 1. He came by sea to the port that lay next to Jerusalem. He sailed from Ephesus (Act 18:21), and landed at Caesarea, Act 18:22. He chose to go by sea, for expedition and for safety, and that he might see the works of the Lord, and his wonders in the deep. Joppa had been the port for Jerusalem, but Herod having improved Caesarea, and the port at Joppa being dangerous, that was generally made use of. 2. He went up, and saluted the church, by which, I think, is plainly meant the church at Jerusalem, which is emphatically called the church, because there the Christian church began, Act 15:4. Paul thought it requisite to show himself among them, that they might not think his success among them, that they might not think his success among the Gentiles had made him think himself either above them or estranged from them, or that the honour God had put upon him made him unmindful of the honour he owed to them. His going to salute the church at Jerusalem intimates, (1.) That it was a very friendly visit that he made them, in pure kindness, to enquire into their state, and to testify his hearty good-will to them. Note, The increase of our new friends should not make us forget our old ones, but it should be a pleasure to good men, and good ministers, to revive former acquaintance. The ministers at Jerusalem were constant residents, Paul was a constant itinerant; but he took care to keep up a good correspondence with them, that they might rejoice with him in his going out, and he might rejoice with them in their tents, and they might both congratulate and wish well to one another's comfort and success. (2.) That it was but a short visit. He went up, and saluted them, perhaps with the holy kiss, and made no stay among them. It was designed but for a transient interview, and yet Paul undertook this long journey for that. This is not the world we are to be together in. God's people are the salt of the earth, dispersed and scattered; yet it is good to see one another sometimes, if it be but to see one another, that we may confirm mutual love, may the better keep up our spiritual communion with one another at a distance, and may long the more for that heavenly Jerusalem in which we hope to be together for ever. IV. His return through those countries where he had formerly preached the gospel. 1. He went and spent some time in Antioch, among his old friends there, whence he was first sent out to preach among the Gentiles, Act 13:1. He went down to Antioch, to refresh himself with the sight and conversation of the ministers there; and a very good refreshment it is to a faithful minister to have for awhile the society of his brethren; for, as iron sharpeneth iron, so doth a man the countenance of his friend. Paul's coming to Antioch would bring to remembrance the former days, which would furnish him with matter for fresh thanksgiving. 2. Thence he went over the country of Galatia and Phrygia in order, where he had preached the gospel, and planted churches, which, though very briefly mentioned (Act 16:6), was yet a glorious work, as appears by Gal 4:14, Gal 4:15, where Paul speaks of his preaching the gospel to the Galatians at the first, and their receiving him as an angel of God. These country churches (for such they were [Gal 1:2], and we read not of any city in Galatia where a church was) Paul visited in order as they lay, watering what he had been instrumental to plant, and strengthening all the disciples. His very coming among them, and owning them, were a great strengthening to them and their ministers. Paul's countenancing them was encouraging them; but that was not all: he preached that to them which strengthened them, which confirmed their faith in Christ, their resolutions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity; ministers must do what they can to strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their strength and song.

I. Paul is here brought into some trouble at Ephesus, just when he is forecasting to go thence, and to cut out work for himself elsewhere. See here, 1. How he laid his purpose of going to other places, Act 19:21, Act 19:22. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent above two years at Ephesus, (1.) He designed a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces, Act 19:21. There he had planted churches, and now is concerned to visit them. He purposed in the spirit, either in his own spirit, not communicating his purpose as yet, but keeping it to himself; or by the direction of the Holy Spirit, who was his guide in all his motions, and by whom he was led. He purposed to go and see how the work of God went on in those places, that he might rectify what was amiss and encourage what was good. (2.) Thence he designed to go to Jerusalem, to visit the brethren there, and give an account to them of the prospering of the good pleasure of the Lord in his hand; and thence he intended to go to Rome, to go and see Rome; not as if he designed only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome, would look about them there, when that which he designed was to see the Christians there, and to do them some service, Rom 1:11. The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, Act 18:2. (3.) He sent Timothy and Erastus into Macedonia, to give them notice of the visit he intended them, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, designing to follow it himself, as appears Co1 4:17, Co1 4:19, I have sent to you Timotheus; but I will myself come to you shortly, if the Lord will. For the present, he staid in Asia, in the country about Ephesus, founding churches. 2. How he was seconded in his purpose, and obliged to pursue it by the troubles which at length he met with at Ephesus. It was strange that he had been quiet there so long; yet it should seem he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (Co1 15:32), which seems to be meant of his being put to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, Co2 1:8, Co2 1:9. II. But, in the trouble here related, he was worse frightened than hurt. In general, there arose no small stir about that way, Act 19:23. Some historians say that the famous impostor Apollonius Tyanaeus, who set up for a rival with Christ, and gave out himself, as Simon Magus, to be some great one, was at Ephesus about this time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that St. Luke did not think it worth taking notice of. The disturbance he gives an account of was of another nature: let us view the particulars of it. Here is, 1. A great complaint against Paul and the other preachers of the gospel for drawing people off from the worship of Diana, and so spoiling the trade of the silversmiths that worked for Diana's temple. (1.) The complainant is Demetrius, a silversmith, a principal man, it is likely, of the trade, and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other sorts of plate or no we are not told; but the most advantageous branch of his trade was making silver shrines for Diana, Act 19:24. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the papists do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. See how craftsmen, and crafty men too above the rank of silversmiths, make an advantage to themselves of people's superstition, and serve their worldly ends by it. (2.) The persons he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of like occupation (a company of mechanics, who had no sense of any thing but their worldly interest), and these he endeavoured to incense against Paul, who would be actuated as little by reason and as much by fury as he could desire. (3.) His complaint and representation are very full. [1.] He lays it down for a principle that the art and mystery of making silver shrines for the worshippers of Diana was very necessary to be supported and kept up (Act 19:25): "You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not suffer this craft to grow into contempt." Note, It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth; and many have, for this reason alone, set themselves against the gospel of Christ, because it calls men off from those crafts which are unlawful, how much wealth soever is to be obtained by them. [2.] He charges it upon Paul that he had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted, Those are no gods which are made with hands, Act 19:26. Could any truth be more plain and self-evident than this, or any reasoning more cogent and convincing than that of the prophets, The workman made it, therefore it is not God? The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are no gods which are the creatures of men's fancy and the work of men's hands. Yet this must be looked upon as an heretical and atheistical notion, and Paul as a criminal for maintaining it; not that they could advance any thing against this doctrine itself, but that the consequence of it was that not only at Ephesus, the chief city, but almost throughout all Asia, among the country people, who were their best customers, and whom they thought they were surest of, he had persuaded and turned away much people from the worship of Diana; so that there was not now such a demand for the silver shrines as had been, nor were such good rates given for them. There are those who will stickle for that which is most grossly absurd and unreasonable, and which carries along with it its own conviction of falsehood, as this does, that those are gods which are made with hands, if it have but human laws, and worldly interest and prescription, on its side. [3.] He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: "If this doctrine gains credit, we are all undone, and may even shut up shop; this our craft will be set at nought, will be convicted, and put into an ill name as superstition, and a cheat upon the world, and every body will run it down. This our part" (so the word is), "our interest or share of trade and commerce," kinduneuei hēmin to meros, "will not only come into danger of being lost, but it will bring us into danger, and we shall become not only beggars, but malefactors." [4.] He pretends a mighty zeal for Diana, and a jealousy for her honour: Not only this our craft is in danger; if that were all, he would not have you think that he would have spoken with so much warmth, but all his care is lest the temple of the great goddess Diana should be despised, and her magnificence should be destroyed; and he would not, for all the world, see the diminution of the honour of that goddess, whom all Asia and the world worship. See what the worship of Diana had to plead for itself, and what was the utmost which the most zealous bigots for it had to say in its behalf. First, That it had pomp on its side; the magnificence of the temple was the thing that charmed them, the thing that chained them; they could not bear the thoughts of any thing that tended to the diminution, much less to the destruction, of that. Secondly, That it had numbers on its side; All Asia and the world worship it; and therefore it must needs be the right way of worship, let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority, Rev 13:2, Rev 13:3. 2. The popular resentment of this complaint. The charge was managed by a craftsman, and was framed to incense the common people, and it had the desired effect; for on this occasion they showed, (1.) A great displeasure against the gospel and the preachers of it. They were full of wrath (Act 19:28), full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. (2.) A great jealousy for the honour of their goddess: They cried out, "Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defence of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Let Paul say ever so much to prove that those are no gods which are made with hands, we will abide by it that, whatever becomes of other gods and goddesses, Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers." Thus all people walked every one in the name of his god, and all thought well of their own; much more should the servants of the true God do so, who can say, This God is our God for ever and ever. (3.) A great disorder among themselves (Act 19:29): The whole city was full of confusion - he common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another's minds, but not knowing their own. 3. The proceedings of the mob under the power of these resentments, and how far they were carried. (1.) They laid hands on some of Paul's companions, and hurried them into the theatre (Act 19:29), some think with design there to make them fight with beasts, as Paul had sometimes done; or perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, of both of whom we read elsewhere. Gaius was of Derbe, Act 20:4. Aristarchus is also there spoken of, and Col 4:10. They came with Paul from Macedonia, and this was their only crime, that they were Paul's companions in travel, both in services and sufferings. (2.) Paul, who had escaped being seized by them, when he perceived his friends in distress for his sake, would have entered in unto the people, to sacrifice himself, if there were no other remedy, rather than his friends should suffer upon his account; and it was an evidence of a generous spirit, and that he loved his neighbour as himself. (3.) He was persuaded from it by the kindness of his friends, who overruled him. [1.] The disciples suffered him not, for it better became him to offer it than it would have become them to suffer it. They had reason to say to Paul, as David's servants did to him, when he was for exposing himself in a piece of public service, Thou art worth ten thousand of us, Sa2 18:3. [2.] Others of his friends interposed, to prevent his throwing himself thus into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore better let them bear the brunt of the storm than that he should venture into it, Act 19:31. They were certain of the chief of Asia, the princes of Asia - Asiarchai. The critics tell us they were the chief of their priests; or, as others, the chief of their players. Whether they were converts to the Christian faith (and some such there were even of their priests and governors), or whether they were only well-wishers to Paul, as an ingenuous good man, we are not told, only that they were Paul's friends. Dr. Lightfoot suggests that they kept up a respect and kindness for him ever since he fought with beasts in their theatre, and were afraid he should be abused so again. Note, It is a friendly part to take more care of the lives and comforts of good men than they do themselves. It would be a very hazardous adventure for Paul to go into the theatre; it was a thousand to one that it would cost him his life; and therefore Paul was overruled by his friends to obey the law of self-preservation, and has taught us to keep out of the way of danger as long as we can without going out of the way of duty. We may be called to lay down our lives, but not to throw away our lives. It would better become Paul to venture into a synagogue than into a theatre. (4.) The mob was in a perfect confusion (Act 19:32): Some cried one thing and some another, according as their fancies and passions, and perhaps the reports they received, led them. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another's minds. They contradicted one another, and were ready to fly in one another's faces for it, but they did not understand their own; for the truth was the greater part knew not wherefore they had come together. They knew not what began the riot, nor who, much less what business they had there; but, upon such occasions, the greatest part come only to enquire what the matter is: they follow the cry, follow the crowd, increase like a snow-ball, and where there are many there will be more. (5.) The Jews would have interested themselves in this tumult (in other places they had been the first movers of such riots) but now at Ephesus they had not interest enough to raise the mob, and yet, when it was raised, they had ill-will enough to set in with it (Act 19:35): They drew Alexander out of the multitude, called him out to speak on the behalf of the Jews against Paul and his companions: "You have heard what Demetrius and the silversmiths have to say against them, as enemies to their religion; give us leave now to tell you what we have to say against him as an enemy to our religion." The Jews put him forward to do this, encouraged him, and told him they would stand by him and second him; and this they looked upon as necessary in their own defence, and therefore what he designed to say is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they would have them know that they were as much Paul's enemies as they were; and those who are thus careful to distinguish themselves from the servants of Christ now, and are afraid of being taken for them, shall have their doom accordingly in the great day. Alexander beckoned with the hand, desiring to be heard against Paul; for it had been strange if a persecution had been carried on against the Christians and there were not Jews at one end or the other of it: if they could not begin the mischief, they would help it forward, and so make themselves partakers of other men's sins. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil (Ti2 4:14), and whom he had delivered unto Satan, Ti1 1:20. (6.) This occasioned the prosecutors to drop the prosecution of Paul's friends, and to turn it into acclamations in honour of their goddess (Act 19:34): When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever he had to say for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, "Great is Diana of the Ephesians; whoever runs her down, be he Jew or Christian, we are resolved to cry her up. She is Diana of the Ephesians, our Diana; and it is our honour and happiness to have her temple with us; and she is great, a famous goddess, and universally adored. There are other Dianas, but Diana of the Ephesians is beyond them all, because her temple is more rich and magnificent than any of theirs." This was all the cry for two hours together; and it was thought a sufficient confutation of Paul's doctrine, that those are not gods which are made with hands. Thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury. It was said of old concerning idolaters that they were mad upon their idols; and here is an instance of it. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians. 4. The suppressing and dispersing of these rioters, by the prudence and vigilance of the town-clerk; he is called, grammateus - the scribe, or secretary, or recorder; "the register of their games," the Olympic games (so others), whose business it was to preserve the names of the victors and the prizes they won. With much ado he, at length, stilled the noise, so as to be heard, and then made a pacific speech to them, and gave us an instance of that of Solomon, The words of wise men are heard in quiet more than the cry of him that rules among fools, as Demetrius did. Ecc 9:17. (1.) He humours them with an acknowledgment that Diana was the celebrated goddess of the Ephesians, Act 19:35. They needed not to be so loud and strenuous in asserting a truth which nobody denied, or could be ignorant of: Every one knows that the city of the Ephesians is a worshipper of the great goddess Diana; is neōkoros; not only that the inhabitants were worshippers of this goddess, but the city, as a corporation, was, by its charter, entrusted with the worship of Diana, to take care of her temple, and to accommodate those who came thither to do her homage. Ephesus is the aeditua (they say that is the most proper word), or the sacrist, of the great goddess Diana. The city was more the patroness and protectress of Diana than Diana was of the city. Such great care did idolaters take for the keeping up of the worship of gods made with hands, while the worship of the true and living God is neglected, and few nations or cities glory in patronizing and protecting that. The temple of Diana at Ephesus was a very rich and sumptuous structure, but, it should seem, the image of Diana in the temple, because they thought it sanctified the temple, was had in greater veneration than the temple, for they persuaded the people that it fell down from Jupiter, and therefore was none of the gods that were made with men's hands. See how easily the credulity of superstitious people is imposed upon by the fraud of designing men. Because this image of Diana had been set up time out of mind, and nobody could tell who made it, they made the people believe it fell down from Jupiter. "Now these things," says the town-clerk very gravely (but whether seriously or no, and as one that did himself believe them, may be questioned), "cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no prejudice." Some take it thus: "Seeing the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us." (2.) He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from (Act 19:36): You ought to be quiet, and to do nothing rashly. A very good rule this is to be observed at all times, both in private and public affairs; not to be hasty and precipitate in our motions, but to deliberate and take time to consider: not to put ourselves or others into a heat, but to be calm and composed, and always keep reason in the throne and passion under check. This word should be ready to us, to command the peace with, when we ourselves or those about us are growing disorderly: We ought to be quiet, and to do nothing rashly; to do nothing in haste, which we may repent of at leisure. (3.) He wipes off the odium that had been cast upon Paul and his associates, and tells them, they were not the men that they were represented to them to be (Act 19:37): "You have brought hither these men, and are ready to pull them to pieces; but have you considered what is their transgression and what is their offence? What can you prove upon them? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have offered no violence to Diana's temple or the treasures of it; nor are they blasphemers of your goddess; they have not given any opprobrious language to the worshippers of Diana, nor spoken scurrilously of her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not inveigh with any bitterness against you? Since they are calm, why should you be hot?" It was the idol in the heart that they levelled all their force against, by reason and argument; if they can but get that down, the idol in the temple will fall of course. Those that preach against idolatrous churches have truth on their side, and ought vigorously to maintain it and press it on men's consciences; but let them not be robbers of those churches (on the prey laid they not their hand, Est 9:15, Est 9:16), nor blasphemers of those worships; with meekness instructing, not with passion and foul language reproaching, those that oppose themselves; for God's truth, as it needs not man's lie, so it needs not man's intemperate heat. The wrath of man worketh not the righteousness of God. (4.) He turns them over to the regular methods of the law, which ought always to supersede popular tumults, and in civilized well-governed nations will do so. A great mercy it is to live in a country where provision is made for the keeping of the peace, and the administration of public justice, and the appointing of a remedy for every wrong; and herein we of this nation are as happy as any people. [1.] If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this rout, find themselves aggrieved, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action, take out a process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people. Note, The law is good if a man use it lawfully, as the last remedy both for the discovery of a right disputed and the recovery of a right denied. [2.] If the complaint be of a public grievance, relating to the constitution, it must be redressed, not by a confused rabble, but by a convention of the states (Act 19:39): If you enquire any thing concerning other matters, that are of common concern, it shall be determined in a lawful assembly of the aldermen and common-council, called together in a regular way by those in authority. Note, Private persons should not intermeddle in public matters, so as to anticipate the counsels of those whose business it is to take cognizance of them; we have enough to do to mind our own business. (5.) He makes them sensible of the danger they are in, and of the premunire they have run themselves into by this riot (Act 19:40): "It is well if we be not called in question for this day's uproar, if we be not complained of at the emperor's court, as a factious and seditious city, and if a quo warranto be not brought against us and our charter taken away; for there is no cause whereby we may give an account of this concourse, we have nothing to say in excuse of it. We cannot justify ourselves in breaking the peace by saying that others broke it first, and we only acted defensively; we have no colour for any such plea, and therefore let the matter go no further, for it has gone too far already." Note, Most people stand in awe of men's judgment more than of the judgment of God. How well were it if we would thus still the tumult of our disorderly appetites and passions, and check the violence of them, with the consideration of the account we must shortly give to the Judge of heaven and earth for all these disorders! We are in danger to be called in question for this day's uproar in our hearts, in our houses; and how shall we answer it, there being no cause, no just cause, or no proportionable one, whereby we may give an account of this concourse, and of this heat and violence? As we must repress the inordinacy of our appetites, so also of our passions, with this, that for all these things God will bring us unto judgment (Ecc 11:9), and we are concerned to manage ourselves as those that must give account. (6.) When he has thus shown them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to separate with all speed (Act 19:41): he dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so. See here, [1.] How the overruling providence of God preserves the public peace, by an unaccountable power over the spirits of men. Thus the world is kept in some order, and men are restrained from being as the fishes of the sea, where the greater devour the less. Considering what an impetuous furious thing, what an ungovernable untameable wild beast the mob is, when it is up, we shall see reason to acknowledge God's goodness that we are not always under the tyranny of it. He stills the noise of the sea, noise of her waves, and (which is no less an instance of his almighty power) the tumult of the people, Psa 65:7. [2.] See how many ways God has of protecting his people. Perhaps this town-clerk was no friend at all to Paul, nor to the gospel he preached, yet his human prudence is made to serve the divine purpose. Many are the troubles of the righteous, but the Lord delivereth them out of them all.

In the latter part of the chapter the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said (Rom 2:13) that not the hearers but the doers of the law are justified; and he here applies that great truth to the Jews. Observe, I. He allows their profession (Rom 2:17-20) and specifies their particular pretensions and privileges in which they prided themselves, that they might see he did not condemn them out of ignorance of what they had to say for themselves; no, he knew the best of their cause. 1. They were a peculiar people, separated and distinguished from all others by their having the written law and the special presence of God among them. (1.) Thou art called a Jew; not so much in parentage as profession. It was a very honourable title. Salvation was of the Jews; and this they were very proud of, to be a people by themselves; and yet many that were so called were the vilest of men. It is no new thing for the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews (Rev 2:9), for a generation of vipers to boast they have Abraham to their father, Mat 3:7-9. (2.) And restest in the law; that is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privilege, and thought this enough to bring them to heaven, though they did not live, up to the law. To rest in the law, with a rest of complacency and acquiescence, is good; but to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The temple of the Lord, Jer 7:4. Bethel their confidence, Jer 48:13. Haughty because of the holy mountain, Zep 3:11. It is a dangerous thing to rest in external privileges, and not to improve them. (3.) And makest thy boast of God. See how the best things may be perverted and abused. A believing, humble, thankful glorying in God, is the root and summary of all religion, Psa 34:2; Isa 45:15; Co1 1:31. But a proud vainglorious boasting in God, and in the outward profession of his name, is the root and summary of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous. 2. They were a knowing to people (Rom 2:18): and knowest his will, thelēma - the will. God's will is the will, the sovereign, absolute, irresistible will. The world will then, and not till then, be set to rights, when God's will is the only will, and all other wills are melted into it. They did not only know the truth of God, but the will of God, that which he would have them to do. It is possible for a hypocrite to have a great deal of knowledge in the will of God. - And approvest the things that are more excellent - dokimazeis ta diapheronta. Paul prays for it for his friends as a very great attainment, Phi 1:10. Eis to dokemazein humas ta diapheronta. Understand it, (1.) Of a good apprehension in the things of God, reading it thus, Thou discernest things that differ, knowest how to distinguish between good and evil, to separate between the precious and the vile (Jer 15:19), to make a difference between the unclean and the clean, Lev 11:47. Good and bad lie sometimes so near together that it is not easy to distinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distinguish, to cleave the hair in doubtful cases. A man may be a good casuist and yet a bad Christian - accurate in the notion, but loose and careless in the application. Or, we may, with De Dieu, understand controversies by the ta diapheronta. A man may be well skilled in the controversies of religion, and yet a stranger to the power of godliness. (2.) Of a warm affection to the things of God, as we read it, Approvest the things that are excellent. There are excellences in religion which a hypocrite may approve of: there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowerd by the lusts of the flesh, and of the mind: - - Video meliora proboque Deteriora sequor. I see the better, but pursue the worse. and it is common for sinners to make that approbation an excuse which is really a very great aggravation of a sinful course. They got this acquaintance with, and affection to, that which is good, but being instructed out of the law, katēchoumenos - being catechised. The word signifies an early instruction in childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were young, and all their lessons were out of the law; it were well if Christians were but as industrious to teach their children out of the gospel. Now this is called (Rom 2:20), The form of knowledge, and of the truth in the law, that is, the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the form of it, like a picture well drawn and in good colours, but which wants life. A form of knowledge produces but a form of godliness, Ti2 3:5. A form of knowledge may deceive men, but cannot impose upon the piercing eye of the heart-searching God. A form may be the vehicle of the power; but he that takes up with that only is like sounding brass and a tinkling cymbal. 3. They were a teaching people, or at least thought themselves so (Rom 2:19, Rom 2:20): And art confident that thou thyself art a guide of the blind. Apply it, (1.) To the Jews in general. They thought themselves guides to the poor blind Gentiles that sat in darkness, were very proud of this, that whoever would have the knowledge of God must be beholden to them for it. All other nations must come to school to them, to learn what is good, and what the Lord requires; for they had the lively oracles. (2.) To their rabbis, and doctors, and leading men among them, who were especially those that judged others, Rom 2:1. These prided themselves much in the possession they had got of Moses's chair, and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of. II. He aggravates their provocations (Rom 2:21-24) from two things: - 1. That they sinned against their knowledge and profession, did that themselves which they taught others to avoid: Thou that teachest another, teachest thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees that they did not do as they taught (Mat 23:3), but pulled down with their lives what they built up with their preaching; for who will believe those who do not believe themselves? Examples will govern more than rules. The greatest obstructors of the success of the word are those whose bad lives contradict their good doctrine, who in the pulpit preach so well that it is a pity they should ever come out, and out of the pulpit live so ill that it is a pity they should ever come in. He specifies three particular sins that abound among the Jews: - (1.) Stealing. This is charged upon some that declared God's statutes (Psa 50:16, Psa 50:18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Mat 23:14), and that is the worst of robberies. (2.) Adultery, Rom 2:22. This is likewise charged upon that sinner (Psa 50:18), Thou hast been partaker with adulterers. Many of the Jewish rabbin are said to have been notorious for this sin. (3.) Sacrilege - robbing in holy things, which were then by special laws dedicated and devoted to God; and this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old Testament church that they were charged with robbing God in tithes and offerings (Mal 3:8, Mal 3:9), converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloaked with the abhorrence of idols. Those will be severely reckoned with another day who, while they condemn sin in others, do the same, or as bad, or worse, themselves. 2. That they dishonoured God by their sin, Rom 2:23, Rom 2:24. While God and his law were an honour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had given great occasion to the enemies of the Lord to blaspheme, Sa2 12:14. And the apostle here refers to the same charge against their forefathers: As it is written, Rom 2:24. He does not mention the place, because he wrote this to those that were instructed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isa 52:5; Eze 36:22, Eze 36:23; and Sa2 12:14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour. The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides." A good caution to professors to walk circumspectly. See Ti1 6:1. III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (Rom 2:25-29): Circumcision verily profiteth, if thou keep the law; that is, obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial polity was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Gal 5:1. But he is here speaking to the Jews, whose Judaism would benefit them, if they would but live up to the rules and laws of it; but if not "thy circumcision is made uncircumcision; that is, thy profession will do thee no good; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light." The uncircumcised are in scripture branded as unclean (Isa 52:1), as out of the covenant, (Eph 2:11, Eph 2:12) and wicked Jews will be dealt with as such. See Jer 9:25, Jer 9:26. Further to illustrate this, 1. He shows that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews; if they keep the righteousness of the law (Rom 2:26), fulfil the law (Rom 2:27); that is, by submitting sincerely to the conduct of natural light, perform the matter of the law. Some understand it as putting the case of a perfect obedience to the law: "If the Gentiles could perfectly keep the law, they would be justified by it as well as the Jews." But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Act 10:2), he was accepted, Rom 2:4. Doubtless, there were many such instances: and they were the uncircumcision, that kept the righteousness of the law; and of such he says, (1.) That they were accepted with God, as if they had been circumcised. Their uncircumcision was counted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation. (2.) That their obedience was a great aggravation of the disobedience of the Jews, who had the letter of the law, Rom 2:27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To carnal professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circumcision, but by it, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it. 2. He describes the true circumcision, Rom 2:28, Rom 2:29. (1.) It is not that which is outward in the flesh and in the letter. This is not to drive us off from the observance of external institutions (they are good in their place), but from trusting to them and resting in them as sufficient to bring us to heaven, taking up with a name to live, without being alive indeed. He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, Joh 8:39, Joh 8:40. (2.) It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him. See Deu 30:6. This is the circumcision that is not made with hands, Col 2:11, Col 2:12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the author of it. (3.) The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, that is, God himself will own and accept and crown this sincerity; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men: but God cannot be so deceived; he sees through shows to realities. This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.

The apostle here returns to his exhortation to Christians. What he says here (Rom 15:7) is to the same purport with the former; but the repetition shows how much the apostle's heart was upon it. "Receive one another into your affection, into your communion, and into your common conversation, as there is occasion." He had exhorted the strong to receive the weak (Rom 14:1), here, Receive one another; for sometimes the prejudices of the weak Christian make him shy of the strong, as much as the pride of the strong Christian makes him shy of the weak, neither of which ought to be. Let there be a mutual embracing among Christians. Those that have received Christ by faith must receive all Christians by brotherly love; though poor in the world, though persecuted and despised, though it may be matter of reproach and danger to you to receive them, though in the less weighty matters of the law they are of different apprehensions, though there may have been occasion for private piques, yet, laying aside these and the like considerations, receive you one another. Now the reason why Christians must receive one another is taken, as before, from the condescending love of Christ to us: As Christ also received us, to the glory of God. Can there be a more cogent argument? Has Christ been so kind to us, and shall we be so unkind to those that are his? Was he so forward to entertain us, and shall we be backward to entertain our brethren? Christ has received us into the nearest and dearest relations to himself: has received us into his fold, into his family, into the adoption of sons, into a covenant of friendship, yea, into a marriage-covenant with himself; he has received us (though we were strangers and enemies, and had played the prodigal) into fellowship and communion with himself. Those words, to the glory of God, may refer both to Christ's receiving us, which is our pattern, and to our receiving one another, which is our practice according to that pattern. I. Christ hath received us to the glory of God. The end of our reception by Christ is that we might glorify God in this world, and be glorified with him in that to come. It was the glory of God, and our glory in the enjoyment of God, that Christ had in his eye when he condescended to receive us. We are called to an eternal glory by Christ Jesus, Joh 17:24. See to what he received us - to a happiness transcending all comprehension; see for what he received us - for his Father's glory; he had this in his eye in all the instances of his favour to us. II. We must receive one another to the glory of God. This must be our great end in all our actions, that God may be glorified; and nothing more conduces to this than the mutual love and kindness of those that profess religion; compare Rom 15:6, That you may with one mind and one mouth glorify God. That which was a bone of contention among them was a different apprehension about meats and drinks, which took rise in distinction between Jews and Gentiles. Now, to prevent and make up this different, he shows how Jesus Christ has received both Jews and Gentiles; in him they are both one, one new man, Eph 2:14-16. Now it is a rule, Quae conveniunt in aliquo tertio, inter se conveniunt - Things which agree with a third thing agree with each other. Those that agree in Christ, who is the Alpha and the Omega, the first and the last, and the great centre of unity, may well afford to agree among themselves. This coalescence of the Jews and Gentiles in Christ and Christianity was a thing that filled and affected Paul so much that he could not mention it without some enlargement and illustration. 1. He received the Jews, Rom 15:8. Let not any think hardly or scornfully therefore of those that were originally Jews, and still, through weakness, retain some savour of their old Judaism; for, (1.) Jesus Christ was a minister of the circumcision. That he was a minister, diakonos - a servant, bespeaks his great and exemplary condescension, and puts an honour upon the ministry: but that he was a minister of the circumcision, was himself circumcised and made under the law, and did in his own person preach the gospel to the Jews, who were of the circumcision - this makes the nation of the Jews more considerable than otherwise they appear to be. Christ conversed with the Jews, blessed them, looked upon himself as primarily sent to the lost sheep of the house of Israel, laid hold of the seed of Abraham (Heb 2:16, margin), and by them, as it were, caught at the whole body of mankind. Christ's personal ministry was appropriated to them, though the apostles had their commission enlarged. (2.) He was so for the truth of God. That which he preached to them was the truth; for he came into the world to bear witness to the truth, Joh 18:37. And he is himself the truth, Joh 14:6. Or, for the truth of God, that is, to make good the promises given to the patriarchs concerning the special mercy God had in store for their seed. It was not for the merit of the Jews, but for the truth of God, that they were thus distinguished - that God might approve himself true to this word which he had spoken. - To confirm the promises made unto the fathers. The best confirmation of promises is the performance of them. It was promised that in the seed of Abraham all the nations of the earth should be blessed, that Shiloh should come from between the feet of Judah, that out of Israel should he proceed that should have the dominion, that out of Zion should go forth the law, and many the like. There were many intermediate providences which seemed to weaken those promises, providences which threatened the fatal decay of that people; but when Messiah the Prince appeared in the fulness of time, as a minister of the circumcision, all these promises were confirmed, and the truth of them was made to appear; for in Christ all the promises of God, both those of the Old Testament and those of the New, are Yea, and in him Amen. Understanding by the promises made to the fathers the whole covenant of grace, darkly administered under the Old Testament, and brought to a clearer light now under the gospel, it was Christ's great errand to confirm that covenant, Dan 9:27. He confirmed it by shedding the blood of the covenant. 2. He received the Gentiles likewise. This he shows, Rom 15:9-12. (1.) Observe Christ's favour to the Gentiles, in taking them in to praise God - the work of the church on earth and the wages of that in heaven. One design of Christ was that the Gentiles likewise might be converted that they might be one with the Jews in Christ's mystical body. A good reason why they should not think the worse of any Christian for his having been formerly a Gentile; for Christ has received him. He invites the Gentiles, and welcomes them. Now observe how their conversion is here expressed: That the Gentiles might glorify God for his mercy. A periphrasis of conversion. [1.] They shall have matter for praise, even the mercy of God. Considering the miserable and deplorable condition that the Gentile world was in, the receiving of them appears more as an act of mercy than the receiving of the Jews. Those that were Lo-ammi - not a people, were Lo-ruhama - not obtaining mercy, Hos 1:6, Hos 1:9; Hos 2:23. The greatest mercy of God to any people is the receiving of them into covenant with himself: and it is good to take notice of God's mercy in receiving us. [2.] They shall have a heart for praise. They shall glorify God for his mercy. Unconverted sinners do nothing to glorify God; but converting grace works in the soul a disposition to speak and do all to the glory of God; God intended to reap a harvest of glory from the Gentiles, who had been so long turning his glory into shame. (2.) The fulfilling of the scriptures in this. The favour of God to the Gentiles was not only mercy, but truth. Though there were not promises directly given to them, as to the fathers of the Jews, yet there were many prophesies concerning them, which related to the calling of them, and the embodying of them in the church, some of which he mentions because it was a thing that the Jews were hardly persuaded to believe. Thus, by referring them to the Old Testament, he labours to qualify their dislike of the Gentiles, and so to reconcile the parties at variance. [1.] It was foretold that the Gentiles should have the gospel preached to them: "I will confess to thee among the Gentiles (Rom 15:9), that is, thy name shall be known and owned in the Gentile world, there shall gospel grace and love be celebrated." This is quoted from Psa 18:49, I will give thanks unto thee, O Lord, among the heathen. A thankful explication and commemoration of the name of God are an excellent means of drawing others to know and praise God. Christ, in and by his apostles and ministers, whom he sent to disciple all nations, did confess to God among the Gentiles. The exaltation of Christ, as well as the conversion of sinners, is set forth by the praising of God. Christ's declaring God's name to his brethren is called his praising God in the midst of the congregation, Psa 22:22. Taking these words as spoken by David, they were spoken when he was old and dying, and he was not likely to confess to God among the Gentiles; but when David's psalms are read and sung among the Gentiles, to the praise and glory of God, it may be said that David is confessing to God among the Gentiles, and singing to his name. He that was the sweet psalmist of the Gentiles. Converting grace makes people greatly in love with David's psalms. Taking them as spoken by Christ, the Son of David, it may be understood of his spiritual indwelling by faith in the hearts of all the praising saints. If any confess to God among the Gentiles, and sing to his name, it is not they, but Christ and his grace in them. I live, yet not I, but Christ liveth in me; so, I praise, yet not I, but Christ in me. [2.] That the Gentiles should rejoice with his people, Rom 15:10. This is quoted from that song of Moses, Deu 32:43. Observe, Those who were incorporated among his people are said to rejoice with his people. No greater joy can come to any people than the coming of the gospel among them in power. Those Jews that retain a prejudice against the Gentiles will by no means admit them to any of their joyful festivities; for (say they) a stranger intermeddleth not with the joy, Pro 14:10. But, the partition-wall being taken down, the Gentiles are welcome to rejoice with his people. Being brought into the church, they share in its sufferings, are companions in patience and tribulation, to recompense which they share in the joy. [3.] That they should praise God (Rom 15:11): Praise the Lord, all ye Gentiles. This is quoted out of that short psalm, Psa 117:1. Converting grace sets people a praising God, furnishes with the richest matter for praise, and gives a heart to it. The Gentiles had been, for many ages, praising their idols of wood and stone, but now they are brought to praise the Lord; and this David in spirit speaks of. In calling upon all the nations to praise the Lord, it is intimated that they shall have the knowledge of him. [4.] That they should believe in Christ (v. 12), quoted from Isa 11:10, where observe, First, The revelation of Christ, as the Gentiles' king. He is here called the root of Jesse, that is, such a branch from the family of David as is the very life and strength of the family: compare Isa 11:1. Christ was David's Lord, and yet withal he was the Son of David (Mat 22:45), for he was the root and offspring of David, Rev 22:16. Christ, as God, was David's root; Christ, as man, was David's offspring. - And he that shall rise to reign over the Gentiles. This explains the figurative expression of the prophet, he shall stand for an ensign of the people. When Christ rose from the dead, when he ascended on high, it was to reign over the Gentiles. Secondly, The recourse of the Gentiles to him: In him shall the Gentiles trust. Faith is the soul's confidence in Christ and dependence on him. The prophet has it, to him shall the Gentiles seek. The method of faith is first to seek unto Christ, as to one proposed to us for a Saviour; and, finding him able and willing to save, then to trust in him. Those that know him will trust in him. Or, this seeking to him is the effect of a trust in him; seeking him by prayer, and pursuant endeavours. We shall never seek to Christ till we trust in him. Trust is the mother; diligence in the use of means the daughter. Jews and Gentiles being thus united in Christ's love, why should they not be united in one another's love?

the times of this ignorance God winked at--literally (and far better), "overlooked," that is, bore with, without interposing to punish it, otherwise than suffering the debasing tendency of such worship to develop itself (compare Act 14:16, and see on Rom 1:24, &c.). but now--that a new light was risen upon the world. commandeth--"That duty--all along lying upon man estranged from his Creator, but hitherto only silently recommending itself and little felt--is now peremptory." all men every where to repent--(compare Col 1:6, Col 1:23; Tit 1:11) --a tacit allusion to the narrow precincts of favored Judaism, within which immediate and entire repentance was ever urged. The word "repentance" is here used (as in Luk 13:3, Luk 13:5; Luk 15:10) in its most comprehensive sense of "repentance unto life."