Resultados para: "LAYING ON OF HANDS"

<p>If a man were rich and could afford it, it is supposed that he would bring his burnt-sacrifice, with which he designed to honour God, out of his herd of larger cattle. He that considers that God is the best that is will resolve to give him the best he has, else he gives him not the glory due unto his name. Now if a man determined to kill a bullock, not for an entertainment for his family and friends, but for a sacrifice to his God, these rules must be religiously observed: - 1. The beast to be offered must be a male, and without blemish, and the best he had in his pasture. Being designed purely for the honour of him that is infinitely perfect, it ought to be the most perfect in its kind. This signified the complete strength and purity that were in Christ the dying sacrifice, and the sincerity of heart and unblamableness of life that should be in Christians, who are presented to God as living sacrifices. But, literally, in Christ Jesus there is neither male nor female; nor is any natural blemish in the body a bar to our acceptance with God, but only the moral defects and deformities introduced by sin into the soul. 2. The owner must offer it voluntarily. What is done in religion, so as to please God, must be done by no other constraint than that of love. God accepts the willing people and the cheerful giver. Ainsworth and others read it, not as the principle, but as the end of offering: &quot;Let him offer it for his favourable acceptation before the Lord. Let him propose this to himself as his end in bringing his sacrifice, and let his eye be fixed steadily upon that end - that he may be accepted of the Lord.&quot; Those only shall find acceptance who sincerely desire and design it in all their religious services, Co2 5:9. 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift, and not elsewhere. He must offer it at the door, as one unworthy to enter, and acknowledging that there is no admission for a sinner into covenant and communion with God, but by sacrifice; but he must offer it at the tabernacle of the congregation, in token of his communion with the whole church of Israel even in this personal service. 4. The offerer must put his hand upon the head of his offering, Lev 1:4. &quot;He must put both his hands,&quot; say the Jewish doctors, &quot;with all his might, between the horns of the beast,&quot; signifying thereby, (1.) The transfer of all his right to, and interest in, the beast, to God, actually, and by a manual delivery, resigning it to his service. (2.) An acknowledgment that he deserved to die, and would have been willing to die if God had required it, for the serving of his honour, and the obtaining of his favour. (3.) A dependence upon the sacrifice, as an instituted type of the great sacrifice on which the iniquity of us all was to be laid. The mystical signification of the sacrifices, and especially this rite, some think the apostle means by the doctrine of laying on of hands (Heb 6:2), which typified evangelical faith. The offerer&#039;s putting his hand on the head of the offering was to signify his desire and hope that it might be accepted from him to make atonement for him. Though the burnt-offerings had not respect to any particular sin, as the sin-offering had, yet they were to make atonement for sin in general; and he that laid his hand on the head of a burnt-offering was to confess that he had left undone what he ought to have done and had done that which he ought not to have done, and to pray that, though he deserved to die himself, the death of his sacrifice might be accepted for the expiating of his guilt. 5. The sacrifice was to be killed by the priests of Levites, before the Lord, that is, in a devout religious manner, and with an eye to God and his honour. This signified that our Lord Jesus was to make his soul, or life, an offering for sin. Messiah the prince must be cut off as a sacrifice, but not for himself, Dan 9:26. It signified also that in Christians, who are living sacrifices, the brutal part must be mortified or killed, the flesh crucified with its corrupt affections and lusts and all the appetites of the mere animal life. 6. The priests were to sprinkle the blood upon the altar (Lev 1:5); for, the blood being the life, it was this that made atonement for the soul. This signified the direct and actual regard which our Lord Jesus had to the satisfaction of his Father&#039;s justice, and the securing of his injured honour, in the shedding of his blood; he offered himself without spot to God. It also signified the pacifying and purifying of our consciences by the sprinkling of the blood of Jesus Christ upon them by faith, Pe1 1:2; Heb 10:22. 7. The beast was to be flayed and decently cut up, and divided into its several joints or pieces, according to the art of the butcher; and then all the pieces, with the head and the fat (the legs and inwards being first washed), were to be burnt together upon the altar, Lev 1:6-9. &quot;But to what purpose,&quot; would some say, &quot;was this waste? Why should all this good meat, which might have been given to the poor, and have served their hungry families for food a great while, be burnt together to ashes?&quot; So was the will of God; and it is not for us to object or to find fault with it. When it was burnt for the honour of God, in obedience to his command, and to signify spiritual blessings, it was really better bestowed, and better answered the end of its creation, than when it was used as food for man. We must never reckon that lost which is laid out for God. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour, or savour of rest, unto the Lord. The burning of flesh is unsavoury in itself; but this, as an act of obedience to a divine command, and a type of Christ, was well pleasing to God: he was reconciled to the offerer, and did himself take a complacency in that reconciliation. He rested, and was refreshed with these institutions of his grace, as, at first, with his works of creation (Exo 31:17), rejoicing therein, Psa 104:31. Christ&#039;s offering of himself to God is said to be of a sweet-smelling savour (Eph 5:2), and the spiritual sacrifices of Christians are said to be acceptable to God, through Christ, Pe1 2:5.</p>

<p>The infallible proof of Christ&#039;s resurrection was his showing himself alive, Act 1:3. In these verses, we have an account of his first appearance to the college of the disciples, on the day on which he rose. He had sent them the tidings of his resurrection by trusty and credible messengers; but to show his love to them, and confirm their faith in him, he came himself, and gave them all the assurances they could desire of the truth of it, that they might not have it by hearsay only, and at second hand, but might themselves be eye-witnesses of his being alive, because they must attest it to the world, and build the church upon that testimony. Now observe here,
I. When and where this appearance was, Joh 20:19. It was the same day that he rose, being the first day of the week, the day after the Jewish sabbath, at a private meeting of the disciples, ten of them, and some more of their friends with them, Luk 24:33.
There are three secondary ordinances (as I may call them) instituted by our Lord Jesus, to continue in his church, for the support of it, and for the due administration of the principal ordinances - the word, sacraments, and prayer; these are, the Lord&#039;s day, solemn assemblies, and standing ministry. The mind of Christ concerning each of these is plainly intimated to us in these verses; of the first two, here, in the circumstances of this appearance, the other Joh 20:21. Christ&#039;s kingdom was to be set up among men, immediately upon his resurrection; and accordingly we find the very day he arose, though but a day of small things, yet graced with those solemnities which should help to keep up a face of religion throughout all the ages of the church.
1. Here is a Christian sabbath observed by the disciples, and owned by our Lord Jesus. The visit Christ made to his disciples was on the first day of the week. And the first day of the week is (I think) the only day of the week, or month, or year, that is ever mentioned by number in all the New Testament; and this is several times spoken of as a day religiously observed. Though it was said here expressly (Joh 20:1) that Christ arose on the first day of the week, and it might have been sufficient to say here (Joh 20:19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ&#039;s first visit on that day. Thus, in effect, he blessed and sanctified that day, because in it the Redeemer rested.
2. Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus. Probably the disciples met here for some religious exercise, to pray together; or, perhaps, they met to compare notes, and consider whether they had sufficient evidence of their Master&#039;s resurrection, and to consult what was now to be done, whether they should keep together or scatter; they met to know one another&#039;s minds, strengthen one another&#039;s hands, and concert proper measures to be taken in the present critical juncture. This meeting was private, because they durst not appear publicly, especially in a body. They met in a house, but they kept the door shut, that they might not be seen together, and that no one might come among them but such as they knew; for they feared the Jews, who would prosecute the disciples as criminals, that they might seem to believe the lie they would deceive the world with, that his disciples came by night, and stole him away. Note, (1.) The disciples of Christ, even in difficult times, must not forsake the assembling of themselves together, Heb 10:25. Those sheep of the flock were scattered in the storm; but sheep are sociable, and will come together again. It is no new thing for the assemblies of Christ&#039;s disciples to be driven into corners, and forced into the wilderness, Rev 12:14; Pro 28:12. (2.) God&#039;s people have been often obliged to enter into their chambers, and shut their doors, as here, for fear of the Jews. Persecution is allotted them, and retirement from persecution is allowed them; and then where shall we look for them but in dens and caves of the earth. It is a real grief, but no real reproach, to Christ&#039;s disciples, thus to abscond.
II. What was said and done in this visit Christ made to his disciples, and his interview between them. When they were assembled, Jesus came among them, in his own likeness, yet drawing a veil over the brightness of his body, now begun to be glorified, else it would have dazzled their eyes, as in his transfiguration. Christ came among them, to give them a specimen of the performance of his promise, that, where two or three are gathered together in his name, he will be in the midst of them. He came, though the doors were shut. This does not at all weaken the evidence of his having a real human body after his resurrection; though the doors were shut, he knew how to open them without any noise, and come in so that they might not hear him, as formerly he had walked on the water, and yet had a true body. It is a comfort to Christ&#039;s disciples, when their solemn assemblies are reduced to privacy, that no doors can shut out Christ&#039;s presence from them. We have five things in this appearance of Christ: -
(1.) His kind and familiar salutation of his disciples: He said, Peace be unto you. This was not a word of course, though commonly used so at the meeting of friends, but a solemn, uncommon benediction, conferring upon them all the blessed fruits and effects of his death and resurrection. The phrase was common, but the sense was now peculiar. Peace be unto you is as much as, All good be to you, all peace always by all means. Christ had left them his peace for their legacy, Joh 14:27. By the death of the testator the testament was become of force, and he was now risen from the dead, to prove the will, and to be himself the executor of it. Accordingly, he here makes prompt payment of the legacy: Peace be unto you. His speaking peace makes peace, creates the fruit of the lips, peace; peace with God, peace in your own consciences, peace with one another; all this peace be with you; not peace with the world, but peace in Christ. His sudden appearing in the midst of them when they were full of doubts concerning him, full of fears concerning themselves, could not but put them into some disorder and consternation, the noise of which waves he stills with this word, Peace be unto you.
(2.) His clear and undeniable manifestation of himself to them, Joh 20:20. And here observe,
[1.] The method he took to convince them of the truth of his resurrection, They now saw him alive whom multitudes had seen dead two or three days before. Now the only doubt was whether this that they saw alive was the same individual body that had been seen dead; and none could desire a further proof that it was so than the scars or marks of the wounds in the body. Now, First, The marks of the wounds, and very deep marks (though without any pain or soreness), remained in the body of the Lord Jesus even after his resurrection, that they might be demonstrations of the truth of it. Conquerors glory in the marks of their wounds. Christ&#039;s wounds were to speak on earth that it was he himself, and therefore he arose with them; they were to speak in heaven, in the intercession he must ever live to make, and therefore he ascended with them, and appeared in the midst of the throne, a Lamb as it had been slain, and bleeding afresh, Rev 5:6. Nay, it should seem, he will come again with his scars, that they may look on him whom they pierced. Secondly, These marks he showed to his disciples, for their conviction. They had not only the satisfaction of seeing him look with the same countenance, and hearing him speak with the same voice they had been so long accustomed to, Sic oculos, sic ille manus, sic ora, ferebat - Such were his gestures, such his eyes and hands! but they had the further evidence of these peculiar marks: he opened his hands to them, that they might see the marks of the wounds on them; he opened his breast, as the nurse hers to the child, to show them the wound there. Note, The exalted Redeemer will ever show himself open-handed and open-hearted to all his faithful friends and followers. When Christ manifests his love to believers by the comforts of his Spirit, assures them that because he lives they shall live also, then he shows them his hands and his side.
[2.] The impression it made upon them, and the good it did them. First, They were convinced that they saw the Lord: so was their faith confirmed. At first, they thought they saw an apparition only, a phantasm; but now they knew it was the Lord himself. Thus many true believers, who, while they were weak, feared their comforts were but imaginary, afterwards find them, through grace, real and substantial. They ask not, Is it the Lord? but are assured, it is he. Secondly, Then they were glad; that which strengthened their faith raised their joy; believing they rejoice. The evangelist seems to write it with somewhat of transport and triumph. Then! then! were the disciples glad, when they saw the Lord, If it revived the spirit of Jacob to hear that Joseph was yet alive, how would it revive the heart of these disciples to hear that Jesus is again alive? It is life from the dead to them. Now that word of Christ was fulfilled (Joh 16:22), I will see you again, and your heart shall rejoice. This wiped away all tears from their eyes. Note, A sight of Christ will gladden the heart of a disciple at any time; the more we see of Christ, the more we shall rejoice in him; and our joy will never be perfect till we come where we shall see him as he is.
(3.) The honourable and ample commission he gave them to be his agents in the planting of his church, Joh 20:21. Here is,
[1.] The preface to their commission, which was the solemn repetition of the salutation before: Peace be unto you. This was intended, either, First, To raise their attention to the commission he was about to give them. The former salutation was to still the tumult of their fear, that they might calmly attend to the proofs of his resurrection; this was to reduce the transport of their joy, that they might sedately hear what he had further to say to them; or, Secondly, To encourage them to accept of the commission he was giving them. Though it would involve them in a great deal of trouble, yet he designed their honour and comfort in it, and, in the issue, it would be peace to them. Gideon received his commission with this word, Peace be unto thee, Jdg 6:22, Jdg 6:23. Christ is our Peace; if he is with us, peace is to us. Christ was now sending the disciples to publish peace to the world (Isa 52:7), and he here not only confers it upon them for their own satisfaction, but commits it to them as a trust to be by them transmitted to all the sons of peace, Luk 10:5, Luk 10:6.
[2.] The commission itself, which sounds very great: As my Father hath sent me, even so send I you.
First, It is easy to understand how Christ sent them; he appointed them to go on with his work upon earth, and to lay out themselves for the spreading of his gospel, and the setting up of his kingdom, among men. He sent them authorized with a divine warrant, armed with a divine power, - sent them as ambassadors to treat of peace, and as heralds to proclaim it, - sent them as servants to bid to the marriage. Hence they were called apostles - men sent.
Secondly, But how Christ sent them as the Father sent him is not so easily understood; certainly their commissions and powers were infinitely inferior to his; but, 1. Their work was of the same kind with his, and they were to go on where he left off. They were not sent to be priests and kings, like him, but only prophets. As he was sent to bear witness to the truth, so were they; not to be mediators of the reconciliation, but only preachers and publishers of it. Was he sent, not to be ministered to, but to minister? not to do his own will, but the will of him that sent him? not to destroy the law and the prophets, but to fill them up? So were they. As the Father sent him to the lost sheep of the house of Israel, so he sent them into all the world. 2. He had a power to send them equal to that which the Father had to send him. Here the force of the comparison seems to lie. By the same authority that the Father sent me do I send you. This proves the Godhead of Christ; the commissions he gave were of equal authority with those which the Father gave, and as valid and effectual to all intents and purposes, equal with those he gave to the Old Testament prophets in visions. The commissions of Peter and John, by the plain word of Christ, are as good as those of Isaiah and Ezekiel, by the Lord sitting on his throne; nay, equal with that which was given to the Mediator himself for his work. Had he an incontestable authority, and an irresistible ability, for his work? so had they for theirs. Or thus, As the Father hath sent me is, as it were, the recital of his power; by virtue of the authority given him as a Mediator, he gave authority to them, as his ministers, to act for him, and in his name, with the children of men; so that those who received them, or rejected them, received or rejected him, and him that sent him, Joh 13:20.
(4.) The qualifying of them for the discharge of the trust reposed in them by their commission (Joh 20:22): He breathed on them, and said, Receive ye the Holy Ghost. Observe,
[1.] The sign he used to assure them of, and affect them with, the gift he was now about to bestow upon them: He breathed on them; not only to show them, by this breath of life, that he himself was really alive, but to signify to them the spiritual life and power which they should receive from him for all the services that lay before them. Probably he breathed upon them all together, not upon each severally and, though Thomas was not with them, yet the Spirit of the Lord knew where to find him, as he did Eldad and Medad, Num 11:26. Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him (Gen 2:7), and to intimate that he himself was the author of that work, and that the spiritual life and strength of ministers and Christians are derived from him, and depend upon him, as much as the natural life of Adam and his seed. As the breath of the Almighty gave life to man and began the old world, so the breath of the mighty Saviour gave life to his ministers, and began a new world, Job 33:4. Now this intimates to us, First, That the Spirit is the breath of Christ, proceeding from the Son. The Spirit, in the Old Testament, is compared to breath (Eze 37:9), Come, O breath; but the New Testament tells us it is Christ&#039;s breath. The breath of God is put for the power of his wrath (Isa 11:4; Isa 30:33); but the breath of Christ signifies the power of his grace; the breathing of threatenings is changed into the breathings of love by the mediation of Christ. Our words are uttered by our breath, so the word of Christ is spirit and life. The word comes from the Spirit, and the Spirit comes along with the word. Secondly, That the Spirit is the gift of Christ. The apostles communicated the Holy Ghost by the laying on of hands, those hands being first lifted up in prayer, for they could only beg this blessing, and carry it as messengers; but Christ conferred the Holy Ghost by breathing, for he is the author of the gift, and from him it comes originally. Moses could not give his Spirit, God did it (Num 11:17); but Christ did it himself.
[2.] The solemn grant he made, signified by this sign, Receive ye the Holy Ghost, in part now, as an earnest of what you shall further receive not many days hence.&quot; They now received more of the Holy Ghost than they had yet received. Thus spiritual blessings are given gradually; to him that has shall be given. Now that Jesus began to be glorified more of the Spirit began to be given: see Joh 7:39. Let us see what is contained in this grant. First, Christ hereby gives them assurance of the Spirit&#039;s aid in their future work, in the execution of the commission now given them: &quot;I send you, and you shall have the Spirit to go along with you.&quot; Now the Spirit of the Lord rested upon them to qualify them for all the services that lay before them. Whom Christ employs he will clothe with his Spirit, and furnish with all needful powers. Secondly, He hereby gives them experience of the Spirit&#039;s influences in their present case. He had shown them his hands and his side, to convince them of the truth of his resurrection; but the plainest evidences will not of themselves work faith, witness the infidelity of the soldiers, who were the only eye-witnesses of the resurrection. &quot;Therefore receive ye the Holy Ghost, to work faith in you, and to open your understandings.&quot; They were now in danger of the Jews: &quot;Therefore receive ye the Holy Ghost, to work courage in you.&quot; What Christ said to them he says to all true believers, Receive ye the Holy Ghost, Eph 1:13. What Christ gives we must receive, must submit ourselves and our whole souls to the quickening, sanctifying, influences of the blessed Spirit - receive his motions, and comply with them - receive his powers and make use of them: and those who thus obey this word as a precept shall have the benefit of it as a promise; they shall receive the Holy Ghost as the guide of their way and the earnest of their inheritance.
(5.) One particular branch of the power given them by their commission particularized (Joh 20:23): &quot;Whosesoever sins you remit, in the due execution of the powers you are entrusted with, they are remitted to them, and they may take the comfort of it; and whosesoever sins you retain, that is, pronounce unpardoned and the guilt of them bound on, they are retained, and the sinner may be sure of it, to his sorrow.&quot; Now this follows upon their receiving the Holy Ghost; for, if they had not had an extraordinary spirit of discerning, they had not been fit to be entrusted with such an authority; for, in the strictest sense, this is a special commission to the apostles themselves and the first preachers of the gospel, who could distinguish who were in the gall of bitterness and bond of iniquity, and who were not. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elymas blind. Yet it must be understood as a general charter to the church and her ministers, not securing an infallibility of judgment to any man or company of men in the world, but encouraging the faithful stewards of the mysteries of God to stand to the gospel they were sent to preach, for that God himself will stand to it. The apostles, in preaching remission, must begin at Jerusalem, though she had lately brought upon herself the guilt of Christ&#039;s blood: &quot;Yet you may declare their sins remitted upon gospel terms.&quot; And Peter did so, Act 2:38; Act 3:19. Christ, being risen for our justification, sends his gospel heralds to proclaim the jubilee begun, the act of indemnity now passed; and by this rule men shall be judged, Joh 12:48; Rom 2:16; Jam 2:12. God will never alter this rule of judgment, nor vary from it; those whom the gospel acquits shall be acquitted, and those whom the gospel condemns shall be condemned, which puts immense honour upon the ministry, and should put immense courage into ministers. Two ways the apostles and ministers of Christ remit and retain sin, and both as having authority: - [1.] By sound doctrine. They are commissioned to tell the world that salvation is to be had upon gospel terms, and no other, and they shall find God will say Amen to it; so shall their doom be. [2.] By a strict discipline, applying the general rule of the gospel to particular persons. &quot;Whom you admit into communion with you, according to the rules of the gospel, God will admit into communion with himself; and whom you cast out of communion as impenitent, and obstinate in scandalous and infectious sins, shall be bound over to the righteous judgment of God.&quot;
III. The incredulity of Thomas, when the report of this was made to him, which introduced Christ&#039;s second appearance.
1. Here is Thomas&#039;s absence from this meeting, Joh 20:24. He is said to be one of the twelve, one of the college of the apostles, who, though now eleven, had been twelve, and were to be so again. They were but eleven, and one of them was missing: Christ&#039;s disciples will never be all together till the general assembly at the great day. Perhaps it was Thomas&#039;s unhappiness that he was absent - either he was not well, or had not notice; or perhaps it was his sin and folly - either he was diverted by business or company, which he preferred before this opportunity, or he durst not come for fear of the Jews; and he called that his prudence and caution which was his cowardice. However, by his absence he missed the satisfaction of seeing his Master risen, and of sharing with the disciples in their joy upon that occasion. Note, Those know not what they lose who carelessly absent themselves from the stated solemn assemblies of Christians.
2. The account which the other disciples gave him of the visit their Master had made them, Joh 20:25. The next time they saw him they said unto him, with joy enough, We have seen the Lord; and no doubt they related to him all that had passed, particularly the satisfaction he had given them by showing them his hands and his side. It seems, though Thomas was then from them, he was not long from them; absentees for a time must not be condemned as apostates for ever: Thomas is not Judas. Observe with what exultation and triumph they speak it: &quot;We have seen the Lord, the most comfortable sight we ever saw.&quot; This they said to Thomas, (1.) To upbraid him with his absence: &quot;We have seen the Lord, but thou hast not.&quot; Or rather, (2.) To inform him: &quot;We have seen the Lord, and we wish thou hadst been here, to see him too, for thou wouldest have seen enough to satisfy thee.&quot; Note, The disciples of Christ should endeavour to build up one another in their most holy faith, both by repeating what they have heard to those that were absent, that they may hear it at second hand, and also by communicating what they have experienced. Those that by faith have seen the Lord, and tasted that he is gracious, should tell others what God has done for their souls; only let boasting be excluded.
3. The objections Thomas raised against the evidence, to justify himself in his unwillingness to admit it. &quot;Tell me not that you have seen the Lord alive; you are too credulous; somebody has made fools of you. For my part, except I shall not only see in his hands the print of the nails, but put my finger into it, and thrust my hand into the wound in his side, I am resolved I will not believe.&quot; Some, by comparing this with what he said (Joh 11:16; Joh 14:5), conjecture him to have been a man of a rough, morose temper, apt to speak peevishly; for all good people are not alike happy in their temper. However, there was certainly much amiss in his conduct at this time. (1.) He had either not heeded, or not duly regarded, what Christ had so often said, and that too according to the Old Testament, that he would rise again the third day; so that he ought to have said, He is risen, though he had not seen him, nor spoken with any that had. (2.) He did not pay a just deference to the testimony of his fellow-disciples, who were men of wisdom and integrity, and ought to have been credited. He knew them to be honest men; they all ten of them concurred in the testimony with great assurance; and yet he could not persuade himself to say that their record was true. Christ had chosen them to be his witnesses of this very thing to all nations; and yet Thomas, one of their own fraternity, would not allow them to be competent witnesses, nor trust them further than he could see them. It was not, however, their veracity that he questioned, but their prudence; he feared they were too credulous. (3.) He tempted Christ, and limited the Holy One of Israel, when he would be convinced by his own method, or not at all. He could not be sure that the print of the nails, which the apostles told him they had seen, would admit the putting of his finger into it, or the wound in his side the thrusting in of his hand; nor was it fit to deal so roughly with a living body; yet Thomas ties up his faith to this evidence. Either he will be humoured, and have his fancy gratified, or he will not believe; see Mat 16:1; Mat 27:42. (4.) The open avowal of this in the presence of the disciples was an offence and discouragement to them. It was not only a sin, but a scandal. As one coward makes many, so does one believer, one sceptic, making his brethren&#039;s heart to faint like his heart, Deu 20:8. Had he only thought this evil, and then laid his hand upon his mouth, to suppress it, his error had remained with himself; but his proclaiming his infidelity, and that so peremptorily, might be of ill consequence to the rest, who were as yet but weak and wavering.</p>

<p>Having seen the church&#039;s struggles with her enemies, and triumphed with her in her victories, we now come to take a view of the administration of her affairs at home; and here we have,
I. An unhappy disagreement among some of the church-members, which might have been of ill consequence, but was prudently accommodated and taken up in time (Act 6:1): When the number of the disciples (for so Christians were at first called, learners of Christ) was multiplied to many thousands in Jerusalem, there arose a murmuring.
1. It does our hearts good to find that the number of the disciples is multiplied, as, no doubt, it vexed the priests and Sadducees to the heart to see it. The opposition that the preaching of the gospel met with, instead of checking its progress, contributed to the success of it; and this infant Christian church, like the infant Jewish church in Egypt, the more it was afflicted, the more it multiplied. The preachers were beaten, threatened, and abused, and yet the people received their doctrine, invited, no doubt, thereto by their wonderful patience and cheerfulness under their trials, which convinced men that they were borne up and carried on by a better spirit than their own.
2. Yet it casts a damp upon us to find that the multiplying of the disciples proves an occasion of discord. Hitherto they were all with one accord. This had been often taken notice of to their honour; but now that they were multiplied, they began to murmur; as in the old world, when men began to multiply, they corrupted themselves. Thou hast multiplied the nation, and not increased their joy, Isa 9:3. When Abraham and Lot increased their families, there was a strife between their herdsmen; so it was here: There arose a murmuring, not an open falling out, but a secret heart-burning.
(1.) The complainants were the Grecians, or Hellenists, against the Hebrews - the Jews that were scattered in Greece, and other parts, who ordinarily spoke the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of whom being at Jerusalem at the feast embraced the faith of Christ, and were added to the church, and so continued there. These complained against the Hebrews, the native Jews, that used the original Hebrew of the Old Testament. Some of each of these became Christians, and, it seems, their joint-embracing of the faith of Christ did not prevail, as it ought to have done, to extinguish the little jealousies they had one of another before their conversion, but they retained somewhat of that old leaven; not understanding, or not remembering, that in Christ Jesus there is neither Greek nor Jew, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another.
(2.) The complaint of these Grecians was that their widows were neglected in the daily administration, that is in the distribution of the public charity, and the Hebrew widows had more care taken of them. Observe, The first contention in the Christian church was about a money-matter; but it is a pity that the little things of this world should be makebates among those that profess to be taken up with the great things of another world. A great deal of money was gathered for the relief of the poor, but, as often happens in such cases, it was impossible to please every body in the laying of it out. The apostles, at whose feet it was laid, did their best to dispose of it so as to answer the intentions of the donors, and no doubt designed to do it with the utmost impartiality, and were far from respecting the Hebrews more than the Grecians; and yet here they are complained to, and tacitly complained of, that the Grecian widows were neglected; though they were as real objects of charity, yet they had not so much allowed them, or not to so many, or not so duly paid them, as the Hebrews. Now, [1.] Perhaps this complaint was groundless and unjust, and there was no cause for it; but those who, upon any account, lie under disadvantages (as the Grecian Jews did, in comparison with those that were Hebrews of the Hebrews) are apt to be jealous that they are slighted when really they are not so; and it is the common fault of poor people that, instead of being thankful for what is given them, they are querulous and clamorous, and apt to find fault that more is not given them, or that more is given to others than to them; and there are envy and covetousness, those roots of bitterness, to be found among the poor as well as among the rich, notwithstanding the humbling providences they are under, and should accommodate themselves to. But, [2.] We will suppose there might be some occasion for their complaint. First, Some suggest that though their other poor were well provided for, yet their widows were neglected, because the managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maintained by her husband&#039;s children. See Ti1 5:4. But, Secondly, I take it that the widows are here put for all the poor, because many of those that were in the church-book, and received alms, were widows, who were well provided for by the industry of their husbands while they lived, but were reduced to straits when they were gone. As those that have the administration of public justice ought in a particular manner to protect widows from injury (Isa 1:17; Luk 18:3); so those that have the administration of public charity ought in a particular manner to provide for widows what is necessary. See Ti1 5:3. And observe, The widows here, and the other poor, had a daily ministration; perhaps they wanted forecast, and could not save for hereafter, and therefore the managers of the fund, in kindness to them, gave them day by day their daily bread; they lived from hand to mouth. Now, it seems, the Grecian widows were, comparatively, neglected. Perhaps those that disposed of the money considered that there was more brought into the fund by the rich Hebrews than by the rich Grecians, who had not estates to sell, as the Hebrews had, and therefore the poor Grecians should have less out of the fund; this, though there was some tolerant reason for it, they thought hard and unfair. Note, In the best-ordered church in the world there will be something amiss, some mal - administration or other, some grievances, or at least some complaints; those are the best that have the least and the fewest.
II. The happy accommodating of this matter, and the expedient pitched upon for the taking away of the cause of this murmuring. The apostles had hitherto the directing of the matter. Applications were made to them, and appeals in cases of grievances. They were obliged to employ persons under them, who did not take all the care they might have taken, nor were so well fortified as they should have been against temptations to partiality; and therefore some persons must be chosen to manage this matter who have more leisure to attend to it than the apostles had, and were better qualified for the trust than those whom the apostles employed were. Now observe,
1. How the method was proposed by the apostles: They called the multitude of the disciples unto them, the heads of the congregations of Christians in Jerusalem, the principal leading men. The twelve themselves would not determine any thing without them, for in multitude of counsellors there is safety; and in an affair of this nature those might be best able to advise who were more conversant in the affairs of this life than the apostles were.
(1.) The apostles urge that they could by no means admit so great a diversion, as this would be, from their great work (Act 6:2): It is not reasonable that we should leave the word of God and serve tables. The receiving and paying of money was serving tables, too like the tables of the money-changers in the temple. This was foreign to the business which the apostles were called to. They were to preach the word of God; and though they had not such occasion to study for what they preached as we have (it being given in that same hour what they should speak), yet they thought that was work enough for a whole man, and to employ all their thoughts, and cares, and time, though one man of them was more than ten of us, than ten thousand. If they serve tables, they must, in some measure, leave the word of God; they could not attend their preaching work so closely as they ought. Pectora nostra duas non admittentia curas - These minds of ours admit not of two distinct anxious employments. Though this serving of tables was for pious uses, and serving the charity of rich Christians and the necessity of poor Christians, and in both serving Christ, yet the apostles would not take so much time from their preaching as this would require. They will no more be drawn from their preaching by the money laid at their feet than they will be driven from it by the stripes laid on their backs. While the number of the disciples was small, the apostles might manage this matter without making it any considerable interruption to their main business; but, now that their number was increased, they could not do it. It is not reason, ouk areston estin - it is not fit, or commendable, that we should neglect the business of feeding souls with the bread of life, to attend the business of relieving the bodies of the poor. Note, Preaching the gospel is the best work, and the most proper and needful that a minister can be employed in, and that which he must give himself wholly to (Ti1 4:15), which that he may do, he must not entangle himself in the affairs of this life (Ti2 2:4), no, not in the outward business of the house of God, Neh 11:16.
(2.) They therefore desire that seven men might be chosen, well qualified for the purpose, whose business it should be to serve tables, diakonein trapezais - to be deacons to the tables, Act 6:2. The business must be minded, must be better minded than it had been, and than the apostles could mind it; and therefore proper persons must be occasionally employed in the word, and prayer, were not so entirely devoted to it as the apostles were; and these must take care of the church&#039;s stock - must review, and pay, and keep accounts - must buy those things which they had need of against the feast (Joh 13:29), and attend to all those things which are necessary in ordine ad spiritualia - in order to spiritual exercises, that every thing might be done decently and in order, and no person nor thing neglected. Now,
[1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain; but the people have no authority to choose, nor the apostles to ordain, men utterly unfit for the office: Look out seven men; so many they thought might suffice for the present, more might be added afterwards if there were occasion. These must be, First, Of honest report, men free from scandal, that were looked upon by their neighbours as men of integrity, and faithful men, well attested, as men that might be trusted, not under a blemish for any vice, but, on the contrary, well spoken of for every thing that is virtuous and praiseworthy; marturoumenous - men that can produce good testimonials concerning their conversation. Note, Those that are employed in any office in the church ought to be men of honest report, of a blameless, nay, of an admirable character, which is requisite not only to the credit of their office, but to the due discharge of it. Secondly, They must be full of the Holy Ghost, must be filled with those gifts and graces of the Holy Ghost which were necessary to the right management of this trust. They must not only be honest men, but they must be men of ability and men of courage; such as were to be made judges in Israel (Exo 18:21), able men, fearing God; men of truth, and hating covetousness; and hereby appearing to be full of the Holy Ghost. Thirdly, They must be full of wisdom. It was not enough that they were honest, good men, but they must be discreet, judicious men, that could not be imposed upon, and would order things for the best, and with consideration: full of the Holy Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spirit, as distinct form the word of knowledge by the same Spirit, Co1 12:8. Those must be full of wisdom who are entrusted with public money, that it may be disposed of, not only with fidelity, but with frugality.
[2.] The people must nominate the persons: &quot;Look you out among yourselves seven men; consider among yourselves who are the fittest for such a trust, and whom you can with the most satisfaction confide in.&quot; They might be presumed to know better, or at least were fitter to enquire, what character men had, than the apostles; and therefore they are entrusted with the choice.
[3.] They apostles will ordain them to the service, will give them their charge, that they may know what they have to do and make conscience of doing it, and give them their authority, that the persons concerned may know whom they are to apply to, and submit to, in affairs of that nature: Men, whom we may appoint. In many editions of our English Bibles there has been an error of the press here; for they have read it, whom ye may appoint, as if the power were in the people; whereas it was certainly in the apostles: whom we may appoint over this business, to take care of it, and to see that there be neither waste nor want.
(3.) The apostles engage to addict themselves wholly to their work as ministers, and the more closely if they can but get fairly quit of this troublesome office (Act 6:4): We will give ourselves continually to prayer, and to the ministry of the word. See here, [1.] What are the two great gospel ordinances - the word, and prayer; by these two communion between God and his people is kept up and maintained; by the word he speaks to them, and by prayer they speak to him; and these have a mutual reference to each other. By these two the kingdom of Christ must be advanced, and additions made to it; we must prophesy upon the dry bones, and then pray for a spirit of life from God to enter into them. By the word and prayer other ordinances are sanctified to us, and sacraments have their efficacy. [2.] What is the great business of gospel ministers - to give themselves continually to prayer, and to the ministry of the word; they must still be either fitting and furnishing themselves for those services, or employing themselves in them; either publicly or privately; in the stated times, or out of them. They must be God&#039;s mouth to the people in the ministry of the word, and the people&#039;s mouth to God in prayer. In order to the conviction and conversion of sinners, and the edification and consolation of saints, we must not only offer up our prayers for them, but we must minister the word to them, seconding our prayers with our endeavours, in the use of appointed means. Nor must we only minister the word to them, but we must pray for them, that it may be effectual; for God&#039;s grace can do all without our preaching, but our preaching can do nothing without God&#039;s grace. The apostles were endued with extraordinary gifts of the Holy Ghost, tongues and miracles; and yet that to which they gave themselves continually was preaching and praying, by which they might edify the church: and those ministers, without doubt, are the successors of the apostles (not in the plenitude of the apostolical power - those are daring usurpers who pretend to this, but in the best and most excellent of the apostolical works) who give themselves continually to prayer, and to the ministry of the word; and such Christ will always be with, even to the end of the world.
2. How this proposal was agreed to, and presently put in execution, by the disciples. It was not imposed upon them by an absolute power, though they might have been bold in Christ to do this (Plm 1:8), but proposed, as that which was highly convenient, and then the saying pleased the whole multitude, Act 6:5. It pleased them to see the apostles so willing to have themselves discharged from intermeddling in secular affairs, and to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disputed the matter nor deferred the execution of it.
(1.) They pitched upon the persons. It is not probable that they all cast their eye upon the same men. Everyone had his friend, whom he thought well of. But the majority of votes fell upon the persons here named; and the rest both of the candidates and the electors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraordinary officer, was chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people, in which yet a regard is to be had to the providence of God, who has all men&#039;s hearts and tongues in his hand. We have a list of the persons chosen. Some think they were such as were before of the seventy disciples; but this is not likely, for they were ordained by Christ himself, long since, to preach the gospel; and there was not more reason that they should leave the word of God to serve tables than that the apostles should. It is therefore more probable that they were of those that were converted since the pouring out of the Spirit; for it was promised to all that would be baptized that they should receive the gift of the Holy Ghost; and the gift, according to that promise, is that fulness of the Holy Ghost which was required in those that were to be chosen to this service. We may further conjecture, concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock; for caeteris paribus - other things being equal, those were fittest to be entrusted with the distribution of it who had been most generous in the contribution to it. [2.] That these seven were all of the Grecian or Hellenist Jews, for they have all Greek names, and this would be most likely to silence the murmurings of the Grecians (which occasioned this institution), to have the trust lodged in those that were foreigners, like themselves, who would be sure not to neglect them. Nicolas, it is plain, was one of them, for he was a proselyte of Antioch; and some think the manner of expression intimates that they were all proselytes of Jerusalem, as he was of Antioch. The first named is Stephen, the glory of these septemviri, a man full of faith and of the Holy Ghost; he had a strong faith in the doctrine of Christ, and was full of it above most; full of fidelity, full of courage (so some), for he was full of the Holy Ghost, of his gifts and graces. He was an extraordinary man, and excelled in every thing that was good; his name signifies a crown. Phillip is put next, because he, having used this office of a deacon well, thereby obtained a good degree, and was afterwards ordained to the office of an evangelist, a companion and assistant to the apostles, for so he is expressly called, Act 21:8. Compare Eph 4:11. And his preaching and baptizing (which we read of Act 8:12) were certainly not as a deacon (for it is plain that that office was serving tables, in opposition to the ministry of the word), but as an evangelist; and, when he was preferred to that office, we have reason to think he quitted this office, as incompatible with that. As for Stephen, nothing we find done by him proves him to be a preacher of the gospel; for he only disputes in the schools, and pleads for his life at the bar, Act 6:9, and Act 7:2. The last named is Nicolas, who, some say, afterwards degenerated (as the Judas among these seven) and was the founder of the sect of the Nicolaitans which we read of (Rev 2:6, Rev 2:15), and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from this charge, and tell us that, though that vile impure sect denominated themselves from him, yet it was unjustly, and because he only insisted much upon it that those that had wives should be as though they had none, thence they wickedly inferred that those that had wives should have them in common, which therefore Tertullian, when he speaks of the community of goods, particularly excepts: Omnia indiscreta apud nos, praeter uxores - All things are common among us, except our wives. - Apol. cap, 39.
(2.) The apostles appointed them to this work of serving tables for the present, Act 6:6. The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that God would give them more and more of the Holy Ghost and of wisdom - that he would qualify them for the service to which they were called, and own them in it, and make them thereby a blessing to the church, and particularly to the poor of the flock. All that are employed in the service of the church ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] They laid their hands on them, that is, they blessed them in the name of the Lord, for laying on hands was used in blessing; so Jacob blessed both the sons of Joseph; and, without controversy, the less is blessed of the greater (Heb 7:7); the deacons are blessed by the apostles, and the overseers of the poor by the pastors of the congregation. Having by prayer implored a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the prayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein.
III. The advancement of the church hereupon. When things were thus put into good order in the church (grievances were redressed and discontents silenced) then religion got ground, Act 6:7. 1. The word of God increased. Now that the apostles resolved to stick more closely than ever to their preaching, it spread the gospel further, and brought it home with the more power. Ministers disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a means, to the success of the gospel. The word of God is said to increase as the seed sown increases when it comes up again thirty, sixty, a hundred fold. 2. Christians became numerous: The number of the disciples multiplied in Jerusalem greatly. When Christ was upon earth, his ministry had least success in Jerusalem; yet now that city affords most converts. God has his remnant even in the worst of places. 3. A great company of the priests were obedient to the faith. Then is the word and grace of God greatly magnified when those are wrought upon by it that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. The priests, whose preferments arose from the law of Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, they came in a body; many of them agreed together, for the keeping up of one another&#039;s credit, and the strengthening of one another&#039;s hands, to join at once in giving up their names to Christ: polis ochlos - a great crowd of priests were, by the grace of God helped over their prejudices, and were obedient to the faith, so their conversion is described. (1.) They embraced the doctrine of the gospel; their understandings were captivated to the power of the truths of Christ, and every opposing objecting thought brought into obedience to him, Co2 10:4, Co2 10:5. The gospel is said to be made known for the obedience of faith, Rom 16:26. Faith is an act of obedience, for this is God&#039;s commandment, that we believe, Jo1 3:23. (2.) They envinced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the rules and precepts of the gospel. The design of the gospel is to refine and reform our hearts and lives; faith gives law to us, and we must be obedient to it.</p>

<p>God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there - Peter and John. The twelve kept together at Jerusalem (Act 8:1), and thither these good tidings were brought them that Samaria had received the word of God (Act 8:14), that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The word of God was not only preached to them, but received by them; they bade it welcome, admitted the light of it, and submitted to the power of it: When they heard it, they sent unto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some of them, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two most eminent, to Samaria, 1. To encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and usefulness. 2. To carry on the good work that was begun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now observe,
I. How they advanced and improved those of them that were sincere. It is said (Act 8:16), The Holy Ghost was as yet fallen upon none of them, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day of pentecost. They were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. See Act 10:45, Act 10:46. This was both an eminent sign to those that believed not, and of excellent service to those that did. This, and other such gifts, they had not, only they were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and satisfaction (Act 10:8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater honour of the gospel. We have reason to think that Philip had received these gifts of the Holy Ghost himself, but had not a power to confer them; the apostles must come to do this; and they did it not upon all that were baptized, but upon some of them, and, it should seem, such as were designed for some office in the church, or at least to be eminent active members of it; and upon some of them one gift of the Holy Ghost, and upon others another. See Co1 12:4, Co1 12:8; Co1 14:26. Now in order to this, 1. The apostles prayed for them, Act 8:15. The Spirit is given, not to ourselves only (Luk 11:13), but to others also, in answer to prayer: I will put my Spirit within you (Eze 36:27), but I will for this be enquired of, Act 8:37. We may take encouragement from this example in praying to God to give the renewing graces of the Holy Ghost to those whose spiritual welfare we are concerned for - for our children, for our friends, for our ministers. We should pray, and pray earnestly, that they may receive the Holy Ghost; for this includes all blessings. 2. They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, they received the Holy Ghost, and spoke with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts, ordained some to be ministers, and confirmed others in their Christianity. We cannot now, nor can any, thus give the Holy Ghost by the laying on of hands; but this may intimate to us that those whom we pray for we should use our endeavours with.
II. How they discovered and discarded him that was a hypocrite among them, and this was Simon Magus; for they knew how to separate between the precious and the vile. Now observe here,
1. The wicked proposal that Simon made, by which his hypocrisy was discovered (Act 8:18, Act 8:19): When he saw that through laying on of the apostles&#039; hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles). it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself (for he did not foresee that any thing was to be got by that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. Now, in making this motion, (1.) He put a great affront upon the apostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did; whereas they had left what they had, for Christ, so far were they from aiming to make it more - (2.) He put a great affront upon Christianity, as if the miracles that were wrought for the proof of it were done by magic arts, only of a different nature from what he himself had practised formerly. (3.) He showed that, like Balaam, he aimed at the rewards of divination; for he would not have offered money for this power if he had not hoped to get money by it. (4.) He showed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But, as soon as he is admitted into the family, no less a place will serve him than to be one of the stewards of the household, and to be entrusted with a power which Philip himself had not, but the apostles only.
2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, Act 8:20-23.
(1.) Peter shows him his crime (Act 8:20): Thou hast thought that the gift of God may be purchased with money; and thus, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things, relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. [2.] He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer, which was the greatest despite that could be done to the Spirit of grace. All the buying and selling of pardons and indulgences in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price.
(2.) He shows him his character, which is inferred from his crime. From every thing that a man says or does amiss we cannot infer that he is a hypocrite in the profession he makes of religion; but this of Simon&#039;s was such a fundamental error as could by no means consist with a state of grace; his offering money (and that got by sorcery too) was an incontestable evidence that he was yet under the power of a worldly and carnal mind, and was yet that natural man which receiveth not the things of the Spirit of God, neither can he know them. And therefore Peter tells him plainly, [1.] That his heart was not right in the sight of God, Act 8:21. &quot;Though thou professest to believe, and art baptized, yet thou art not sincere.&quot; We are as our hearts are; if they be not right, we are wrong; and they are open in the sight of God, who knows them, judges them, and judges of us by them. Our hearts are that which they are in the sight of God, who cannot be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead: our great concern is to approve ourselves to him in our integrity, for otherwise we cheat ourselves into our own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in asking it. He does not aim at the glory of God nor the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, because he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity: I perceive that thou art so, Act 8:23. This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name among the people, and of late a good name too among God&#039;s people, and yet Peter here gives him a black character. Note, It is possible for a man to continue under the power of sin, and yet to put on a form of godliness. I perceive it, saith Peter. It was not so much by the spirit of discerning, with which Peter was endued, that he perceived this, as by Simon&#039;s discovery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through; the nature of the wolf shows itself notwithstanding the cover of the sheep&#039;s clothing. Now the character here given of Simon is really the character of all wicked people. First, They are in the gall of bitterness - odious to God, as that which is bitter as gall is to us. Sin is an abominable thing, which the Lord hates, and sinners are by it made abominable to him; they are vicious in their own nature. Indwelling sin is a root of bitterness, that bears gall and wormwood, Deu 29:18. The faculties are corrupted, and the mind embittered against all good, Heb 12:15. It intimates likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity - bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin; led captive by him at his will, and it is a sore bondage, like that in Egypt, making the life bitter.
(3.) He reads him his doom in two things -
[1.] He shall sink with his worldly wealth, which he overvalued: Thy money perish with thee. First, Hereby Peter rejects his offer with the utmost disdain and indignation: &quot;Dost thou think thou canst bribe us to betray our trust, and to put the power we are entrusted with into such unworthy hands? Away with thee and thy money too; we will have nothing to do with either. Get thee behind me, Satan.&quot; When we are tempted with money to do an evil thing, we should see what a perishing thing money is, and scorn to be biassed by it - It is the character of the upright man that he shakes his hands from holding, from touching bribes, Isa 33:15. Secondly, He warns him of his danger of utter destruction if he continued in this mind: &quot;Thy money will perish and thou wilt lose it, and all that thou canst purchase with it. As meats for the belly and the belly for meats (Co1 6:13), so goods for money and money for goods, but God shall destroy both it and them - they perish in the using; but this is not the worst of it: thou wilt perish with it, and it with thee; and it will be an aggravation of thy ruin, and a heavy load upon thy perishing soul, that thou hadst money, which might have been made to turn to a good account (Luk 16:9), which might have been laid at the apostles&#039; feet, as a charity, and would have been accepted, but was thrust into their hands as a bribe, and was rejected. Son, remember this.&quot;
[2.] He shall come short of the spiritual blessings which he undervalued (Act 8:21): &quot;Thou hast neither part nor lot in this matter; thou hast nothing to do with the gifts of the Holy Ghost, thou dost not understand them, thou art excluded from them, hast put a bar in thine own door; thou canst not receive the Holy Ghost thyself, nor power to confer the Holy Ghost upon others, for thy heart is not right in the sight of God, if thou thinkest that Christianity is a trade to live by in this world, and therefore thou hast no part nor lot in the eternal life in the other world which the gospel offers.&quot; Note, First, There are many who profess the Christian religion, and yet have no part nor lot in the matter, no part in Christ (Joh 13:8), no lot in the heavenly Canaan. Secondly, They are those whose hearts are not right in the sight of God, are not animated by a right spirit, nor guided by a right rule, nor directed to the right end.
(4.) He gives him good counsel, notwithstanding, Act 8:22. Though he was angry with him, yet he did not abandon him; and, though he would have him see his case to be very bad, yet he would not have him think it desperate; yet now there is hope in Israel. Observe,
[1.] What it is that he advises him to: He must do his first works. First, He must repent, - must see his error and retract it - must change his mind and way - must be humbled and ashamed for what he has done. His repentance must be particular: &quot;Repent of this, own thyself guilty in this, and be sorry for it.&quot; He must lay a load upon himself for it, must not extenuate it, by calling it a mistake, or misguided zeal, but must aggravate it by calling it wickedness, his wickedness, the fruit of his own corruption. Those that have said and done amiss must, as far as they can, unsay it and undo it again by repentance. Secondly, He must pray to God, must pray that God would give him repentance, and pardon upon repentance. Penitents must pray, which implies a desire towards God, and a confidence in Christ. Simon Magus, as great a man as he thinks himself, shall not be courted into the apostles&#039; communion (how much soever some would think it a reputation to them) upon any other terms than those upon which other sinners are admitted - repentance and prayer.
[2.] What encouragement he gives him to do this: If perhaps the thought of thy heart, this wicked thought of thine, may be forgiven thee. Note, First, There may be a great deal of wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. Secondly, The thought of the heart, though ever so wicked, shall be forgiven, upon our repentance, and not laid to our charge. When Peter here puts a perhaps upon it, the doubt is of the sincerity of his repentance, not of his pardon if his repentance be sincere. If indeed the thought of thy heart may be forgiven, so it may be read. Or it intimates that the greatness of his sin might justly make the pardon doubtful, though the promise of the gospel had put the matter out of doubt, in case he did truly repent: like that (Lam 3:29), If so be there may be hope.
[3.] Simon&#039;s request to them to pray for him, Act 8:24. He was startled and put into confusion by that which Peter said, finding that resented thus which he thought would have been embraced with both arms; and he cries out, Pray you to the Lord for me, that none of the things which you have spoken come upon me. Here was, First, Something well - that he was affected with the reproof given him, and terrified by the character given of him, enough to make the stoutest heart to tremble; and, this being so, he begged the prayers of the apostles for him, wishing to have an interest in them, who, he believed, had a good interest in heaven. Secondly, Something wanting. He begged of them to pray for him, but did not pray for himself, as he ought to have done; and, in desiring them to pray for him, his concern is more that the judgments he had made himself liable to might be prevented than that his corruptions might be mortified, and his heart, by divine grace, be made right in the sight of God; like Pharaoh, who would have Moses entreat the Lord for him, that he would take away this death only, not that he would take away this sin, this hardness of heart, Exo 8:8; Exo 10:17. Some think that Peter had denounced some particular judgments against him, as against Ananias and Sapphira, which, upon this submission of his, at the apostle&#039;s intercession, were prevented; or, from what is related, he might infer that some token of God&#039;s wrath would fall upon him, which he thus dreaded and deprecated.
Lastly, Here is the return of the apostles to Jerusalem, when they had finished the business they came about; for as yet they were not to disperse; but, though they came hither to do that work which was peculiar to them as apostles, yet, opportunity offering itself, they applied themselves to that which was common to all gospel ministers. 1. There, in the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached. They did not pretend to bring them any thing new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. 2. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel (Jdg 5:11), and so should we.</p>

<p>prayed . . . they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)--As the baptism of adults presupposed &quot;the renewing of the Holy Ghost&quot; (Tit 3:5-7; Co1 12:13), of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles&#039; hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see Act 10:44, where it followed Peter&#039;s preaching; and Act 19:1-7, where, as here, it followed the laying on of hands). In the present case an important object was served by it--&quot;the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church&quot; [ALFORD]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ.</p>

<p>The apostle comes now to treat of spiritual gifts, which abounded in the church of Corinth, but were greatly abused. What these gifts were is at large told us in the body of the chapter; namely, extraordinary offices and powers, bestowed on ministers and Christians in the first ages, for conviction of unbelievers, and propagation of the gospel. Gifts and graces, charismata and charis, greatly differ. Both indeed were freely given of God. But where grace is given it is for the salvation of those who have it. Gifts are bestowed for the advantage and salvation of others. And there may be great gifts where there is not a dram of grace, but persons possessed of them are utterly out of the divine favour. They are great instances of divine benignity to men, but do not by themselves prove those who have them to be the objects of divine complacency. This church was rich in gifts, but there were many things scandalously out of order in it. Now concerning these spiritual gifts, that is, the extraordinary powers they had received from the Spirit,
I. The apostle tells them he would not have them ignorant either of their original or use. They came from God, and were to be used for him. It would lead them far astray if they were ignorant of one or the other of these. Note, Right information is of great use as to all religious practice. It is wretched work which gifted men make who either do not know or do not advert to the nature and right use of the gifts with which they are endowed.
II. He puts them in the mind of the sad state out of which they had been recovered: You were Gentiles, carried away to dumb idols, even as you were led, Co1 12:2. While they were so, they could have no pretensions to be spiritual men, nor to have spiritual gifts. While they were under the conduct of the spirit of Gentilism, they could not be influenced by the Spirit of Christ. If they well understood their former condition, they could not but know that all true spiritual gifts were from God. Now concerning this observe, 1. Their former character: they were Gentiles. Not God&#039;s peculiar people, but of the nations whom he had in a manner abandoned. The Jews were, before, his chosen people, distinguished from the rest of the world by his favour. To them the knowledge and worship of the true God were in a manner confined. The rest of the world were strangers to the covenant of promise, aliens from the commonwealth of Israel, and in a manner without God, Eph 2:12. Such Gentiles were the body of the Corinthians, before their conversion to Christianity. What a change was here! Christian Corinthians were once Gentiles. Note, It is of great use to the Christian, and a proper consideration to stir him up both to duty and thankfulness, to think what once he was: You were Gentiles. 2. The conduct they were under: Carried away to these dumb idols, even as you were led. They were hurried upon the grossest idolatry, the worship even of stocks and stones, through the force of a vain imagination, and the fraud of their priests practising on their ignorance, for, whatever were the sentiments of their philosophers, this was the practice of the herd. The body of the people paid their homage and worship to dumb idols, that had ears but could not hear, and mouths but could not speak, Psa 115:5, Psa 115:6. Miserable abjectness of mind! And those who despised these gross conceptions of the vulgar yet countenanced them by their practice. O dismal state of Gentilism! Could the Spirit of God be among such stupid idolators, or they be influenced by it? How did the prince of this world triumph in the blindness of mankind! How thick a mist had he cast over their minds!
III. He shows them how they might discern those gifts that were from the Spirit of God, true spiritual gifts: No man, speaking by the Spirit, calls Jesus accursed. Thus did both Jews and Gentiles: they blasphemed him as an impostor, and execrated his name, and deemed it abominable. And yet many Jews, who were exorcists and magicians, went about, pretending to work wonders by the Spirit of God (vid. Lightfoot&#039;s Horae in loc.), and many among the Gentiles pretended to inspiration. Now the apostle tells them none could act under the influence, nor by the power, of the Spirit of God, who disowned and blasphemed Christ: for the Spirit of God bore uncontrollable witness to Christ by prophecy, miracles, his resurrection from the dead, the success of his doctrine among men, and its effect upon them; and could never so far contradict itself as to declare him accursed. And on the other hand no man could say Jesus was the Lord (that is, live by this faith, and work miracles to prove it), but it must be by the Holy Ghost. To own this truth before men, and maintain it to the death, and live under the influence of it, could not be done without the sanctification of the Holy Ghost. No man can call Christ Lord, with a believing subjection to him and dependence upon him, unless that faith be wrought by the Holy Ghost. No man can confess this truth in the day of trial but by the Holy Ghost animating and encouraging him. Note, We have as necessary a dependence on the Spirit&#039;s operation and influence for our sanctification and perseverance as on the mediation of Christ for our reconciliation and acceptance with God: and no man could confirm this truth with a miracle but by the Holy Ghost. No evil spirit would lend assistance, if it were in his power, to spread a doctrine and religion so ruinous to the devil&#039;s kingdom. The substance of what the apostle asserts and argues here is that whatever pretences there were to inspiration or miracles, among those who were enemies to Christianity, they could not be from the Spirit of God; but no man could believe this with his heart, nor prove with a miracle that Jesus was Christ, but by the Holy Ghost: so that the extraordinary operations and powers among them did all proceed from the Spirit of God. He adds,
IV. These spiritual gifts, though proceeding from the same Spirit, are yet various. They have one author and original, but are themselves of various kinds. A free cause may produce variety of effects; and the same giver may bestow various gifts, Co1 12:4. There are diversities of gifts, such as revelations, tongues, prophecy, interpretations of tongues; but the same Spirit. There are differences of administrations, or different offices, and officers to discharge them, different ordinances and institutions (see Co1 12:28-30), but the same Lord, who appointed all, Co1 12:6. There are diversities of operations, or miraculous powers, called energēmata dunameōn (Co1 12:10), as here energēmata, but it is the same God that worketh all in all. There are various gifts, administrations, and operations, but all proceed from one God, one Lord, one Spirit; that is, from Father, Son, and Holy Ghost, the spring and origin of all spiritual blessings and bequests: all issue from the same fountain; all have the same author. However different they may be in themselves, in this they agree; all are from God. And several of the kinds are here specified, Co1 12:8-10. Several persons had their several gifts, some one, some another, all from and by the same Spirit. To one was given the word of wisdom; that is, say some, a knowledge of the mysteries of the gospel, and ability to explain them, an exact understanding of the design, nature, and doctrines, of the Christian religion. Others say an uttering of grave sentences, like Solomon&#039;s proverbs. Some confine this word of wisdom to the revelations made to and by the apostles. - To another the word of knowledge, by the same Spirit; that is, say some, the knowledge of mysteries (Co1 2:13): wrapped up in the prophecies, types, and histories of the Old Testament: say others, a skill and readiness to give advice and counsel in perplexed cases. - To another faith, by the same Spirit; that is, the faith of miracles, or a faith in the divine power and promise, whereby they were enabled to trust God in any emergency, and go on in the way of their duty, and own and profess the truths of Christ, whatever was the difficulty or danger. - To another the gift of healing, by the same Spirit; that is, healing the sick, either by laying on of hands, or anointing with oil, or with a bare word. - To another the working of miracles; the efficacies of powers, energēmata dunameōn, such as raising the dead, restoring the blind to sight, giving speech to the dumb, hearing to the deaf, and the use of limbs to the lame. - To another prophecy, that is, ability to foretel future events, which is the more usual sense of prophecy; or to explain scripture by a peculiar gift of the Spirit. See Co1 14:24. - To another the discerning of Spirits, power to distinguish between true and false prophets, or to discern the real and internal qualifications of any person for an office, or to discover the inward workings of the mind by the Holy Ghost, as Peter did those of Ananias, Act 5:3. - To another divers kinds of tongues, or ability to speak languages by inspiration. - To another the interpretation of tongues, or ability to render foreign languages readily and properly into their own. With such variety of spiritual gifts were the first ministers and churches blessed.
V. The end for which these gifts were bestowed: The manifestation of the Spirit is given to every man to profit withal, Co1 12:7. The Spirit was manifested by the exercise of these gifts; his influence and interest appeared in them. But they were not distributed for the mere honour and advantage of those who had them, but for the benefit of the church, to edify the body, and spread and advance the gospel. Note, Whatever gifts God confers on any man, he confers them that he may do good with them, whether they be common or spiritual. The outward gifts of his bounty are to be improved for his glory, and employed in doing good to others. No man has them merely for himself. They are a trust put into his hands, to profit withal; and the more he profits others with them, the more abundantly will they turn to his account in the end, Phi 4:17. Spiritual gifts are bestowed, that men may with them profit the church and promote Christianity. They are not given for show, but for service; not for pomp and ostentation, but for edification; not to magnify those that have them, but to edify others.
VI. The measure and proportion in which they are given: All these worketh one and the same Spirit, dividing to every man as he will. It is according to the sovereign pleasure of the donor. What more free than a gift? And shall not the Spirit of God do what he will with his own? May he not give to what persons he pleases, and in what proportion he pleases; one gift to one man, and another to another; to one more, and another fewer, as he thinks fit? Is he not the best judge how his own purpose shall be served, and his own donatives bestowed? It is not as men will, nor as they may think fit, but as the Spirit pleases. Note, The Holy Ghost is a divine person. He works divine effects and divides divine gifts a he will, by his own power, and according to his own pleasure, without dependence or control. But though he distributes these gifts freely and uncontrollably, they are intended by him, not for private honour and advantage, but for public benefit, for the edification of the body, the church.</p>

<p>The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, Pe2 1:12. And elsewhere, I stir up your pure minds by way of remembrance, Pe2 3:1. And, says the apostle Jude, I will therefore put you in remembrance, Jde 1:5. You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God. - Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God&#039;s heritage.
I. Godliness is here pressed upon him and others: Refuse profane and old wives&#039; sayings, Ti1 4:7, Ti1 4:8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives&#039; fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, etc. 4. It is not enough that we refuse profane and old wives&#039; fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well (Isa 1:16, Isa 1:17), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, etc.
II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (Ti1 4:8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul&#039;s faithful sayings, worthy of all acceptation - that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, Ti1 4:10. Observe,
1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.
2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.
III. He concludes the chapter with an exhortation to Timothy,
1. To command and teach these things that he had now been teaching him. &quot;Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out.&quot;
2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: &quot;Let no man despise thy youth; that is, give no man an occasion to despise thy youth.&quot; Men&#039;s youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.
3. To confirm his doctrine by a good example: Be thou an example of the believers, etc. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship, - in faith, that is, in the profession of Christian faith, - and in purity or chastity.
4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, Ti1 4:13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Mat 28:20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.
5. He charges him to beware of negligence: Neglect not the gift that is in thee, Ti1 4:14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, etc. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul&#039;s hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph 4:8, Eph 4:11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy&#039;s ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle&#039;s hands (Ti2 1:6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.
6. Having this work committed to him, he must give himself wholly to it: &quot;Be wholly in those things, that thy profiting may appear.&quot; He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.
7. He presses it upon him to be very cautious: &quot;Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee.&quot; Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: &quot;Save thyself in the first place, so shalt thou be instrumental to save those that hear thee.&quot; (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, etc.</p>

<p>He resumes the subject begun at Ti1 1:3. The conclusion (apodosis) to the foregoing, &quot;as I besought thee . . . charge&quot; (Ti1 1:3), is here given, if not formally, at least substantially.

This charge--namely, &quot;that thou in them (so the Greek) mightest war,&quot; that is, fulfil thy high calling, not only as a Christian, but as a minister officially, one function of which is, to &quot;charge some that they teach no other doctrine&quot; (Ti1 1:3).

I commit--as a sacred deposit (Ti1 6:20; Ti2 2:2) to be laid before thy hearers.

according to--in pursuance of; in consonance with.

the prophecies which went before on thee--the intimations given by prophets respecting thee at thy ordination, Ti1 4:14 (as, probably, by Silas, a companion of Paul, and &quot;a prophet,&quot; Act 15:32). Such prophetical intimation, as well as the good report given of Timothy by the brethren (Act 16:2), may have induced Paul to take him as his companion. Compare similar prophecies as to others: Act 13:1-3, in connection with laying on of hands; Act 11:28; Act 21:10-11; compare Co1 12:10; Co1 14:1; Eph 4:11. In Act 20:28, it is expressly said that &quot;the Holy Ghost had made them (the Ephesian presbyters) overseers.&quot; CLEMENT OF ROME [Epistle to the Corinthians], states it was the custom of the apostles &quot;to make trial by the Spirit,&quot; that is, by the &quot;power of discerning,&quot; in order to determine who were to be overseers and deacons in the several churches planted. So CLEMENT OF ALEXANDRIA says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John.

by them--Greek, &quot;in them&quot;; arrayed as it were in them; armed with them.

warfare--not the mere &quot;fight&quot; (Ti1 6:12; Ti2 4:7), but the whole campaign; the military service. Translate as Greek, not &quot;a,&quot; but &quot;the good warfare.&quot;</p>

<p>Neglect not the gift--by letting it lie unused. In Ti2 1:6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed (Mat 25:18, Mat 25:25, Mat 25:27-28). The charism or spiritual gift, is that of the Spirit which qualified him for &quot;the work of an evangelist&quot; (Eph 4:11; Ti2 4:5), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [BISHOP HINDS].

given thee--by God (Co1 12:4, Co1 12:6).

by prophecy--that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God&#039;s will to give him the graces needed to qualify him for his work (Ti1 1:18; Act 13:1-3).

with . . . laying on of . . . hands--So in Joshua&#039;s case (Num 27:18-20; Deu 34:9). The gift was connected with the symbolical act of laying on hands. But the Greek &quot;with&quot; implies that the presbyter&#039;s laying on hands was the mere accompaniment of the conferring of the gift. &quot;By&quot; (Ti2 1:6) implies that Paul&#039;s laying on his hands was the actual instrument of its being conferred.

of the presbytery--In Ti2 1:6 the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (Pe1 5:1; Jo2 1:1). The Jewish council was composed of the elders of the Church (the presbytery, Luk 22:66; Act 22:5), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (Act 15:16). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [VITRINGA]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands.</p>

<p>Lay hands--that is, ordain (Ti1 4:14; Ti2 1:6; Tit 1:5). The connection is with Ti1 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to Ti1 5:19, as next clause, &quot;neither be partaker of other men&#039;s sins,&quot; refers to Ti1 5:20. ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been &quot;rebuked&quot; (Ti1 5:20) and then excommunicated (Mat 18:17); Ti1 5:20 favors this. But as in Ti1 4:14, and Act 6:6; Act 13:3; Ti2 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Act 8:17), it seems better to take it so here.

suddenly--hastily: Ti1 5:24-25 show that waiting for a time is salutary.

neither be partaker of other men&#039;s sins--by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in Ti1 5:19-20. Be not a partaker in other men&#039;s sins by not &quot;rebuking them that sin before all,&quot; as well as those that are candidates for the presbytery, as also all &quot;that sin.&quot;

keep thyself pure--&quot;thyself&#039; is emphatic. &quot;Keep THYSELF&quot; clear of participation in OTHER men&#039;s sin by not failing to rebuke them that sin (Ti1 5:20). Thus the transition is easy to Ti1 5:23, which is concerning Timothy personally; compare also Ti1 5:24.</p>

<p>We have here the apostle&#039;s advice to the Hebrews - that they would grow up from a state of childhood to the fullness of the stature of the new man in Christ. He declares his readiness to assist them all he could in their spiritual progress; and, for their greater encouragement, he puts himself with them: Let us go on. Here observe, In order to their growth, Christians must leave the principles of the doctrine of Christ. How must they leave them? They must not lose them, they must not despise them, they must not forget them. They must lay them up in their hearts, and lay them as the foundation of all their profession and expectation; but they must not rest and stay in them, they must not be always laying the foundation, they must go on, and build upon it. There must be a superstructure; for the foundation is laid on purpose to support the building. Here it may be enquired, Why did the apostle resolve to set strong meat before the Hebrews, when he knew they were but babes? Answer. 1. Though some of them were but weak, yet others of them had gained more strength; and they must be provided for suitably. And, as those who are grown Christians must be willing to hear the plainest truths preached for the sake of the weak, so the weak must be willing to hear the more difficult and mysterious truths preached for the sake of those who are strong. 2. He hoped they would be growing in their spiritual strength and stature, and so be able to digest stronger meat.
I. The apostle mentions several foundation-principles, which must be well laid at first, and then built upon; neither his time nor theirs must be spent in laying these foundations over and over again. These foundations are six: -
1. Repentance from dead works, that is, conversion and regeneration, repentance from a spiritually dead state and course; as if he had said, &quot;Beware of destroying the life of grace in your souls; your minds were changed by conversion, and so were your lives. Take care that you return not to sin again, for then you must have the foundation to lay again; there must be a second conversion a repenting not only of, but fRom. dead works.&quot; Observe here, (1.) The sins of persons unconverted are dead works; they proceed from persons spiritually dead, and they tend to death eternal. (2.) Repentance for dead works, if it be right, is repentance from dead works, a universal change of heart and life. (3.) Repentance for and from dead works is a foundation-principle, which must not be laid again, though we must renew our repentance daily.
2. Faith towards God, a firm belief of the existence of God, of his nature, attributes, and perfections, the trinity of persons in the unity of essence, the whole mind and will of God as revealed in his word, particularly what relates to the Lord Jesus Christ. We must by faith acquaint ourselves with these things; we must assent to them, we must approve of them, and apply all to ourselves with suitable affections and actions. Observe, (1.) Repentance from dead works, and faith towards God, are connected, and always go together; they are inseparable twins, the one cannot live without the other. (2.) Both of these are foundation-principles, which should be once well laid, but never pulled up, so as to need to be laid over again; we must not relapse into infidelity.
3. The doctrine of baptisms, that is, of being baptized by a minister of Christ with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the initiating sign or seal of the covenant of grace, strongly engaging the person so baptized to get acquainted with the new covenant, to adhere to it, and prepare to renew it at the table of the Lord and sincerely to regulate himself according to it, relying upon the truth and faithfulness of God for the blessings contained in it. And the doctrine of an inward baptism, that of the Spirit sprinkling the blood of Christ upon the soul, for justification, and the graces of the Spirit for sanctification. This ordinance of baptism is a foundation to be rightly laid, and daily remembered, but not repeated.
4. Laying on of hands, on persons passing solemnly from their initiated state by baptism to the confirmed state, by returning the answer of a good conscience towards God, and sitting down at the Lord&#039;s table. This passing from incomplete to complete church membership was performed by laying on of hands, which was extraordinary conveyance of the gift of the Holy Ghost continued. This, once done, all are obliged to abide by, and not to need another solemn admission, as at first, but to go on, and grow up, in Christ. Or by this may be meant ordination of persons to the ministerial office, who are duly qualified for it and inclined to it; and this by fasting and prayer, with laying on of the hands of the presbytery: and this is to be done but once.
5. The resurrection of the dead, that is, of dead bodies; and their re-union with their souls, to be eternal companions together in weal or woe, according as their state was towards God when they died, and the course of life they led in this world.
6. Eternal judgment, determining the soul of every one, when it leaves the body at death, and both soul and body at the last day, to their eternal state, every one to his proper society and employment to which they were entitled and fitted here on earth; the wicked to everlasting punishment, the righteous to life eternal.
These are the great foundation-principles which ministers should clearly and convincingly unfold, and closely apply. In these the people should be well instructed and established, and from these they must never depart; without these, the other parts of religion have no foundation to support them.
II. The apostle declares his readiness and resolution to assist the Hebrews in building themselves up on these foundations till they arrive at perfection: And this we will do, if God permit, Heb 6:3. And thereby he teaches them, 1. That right resolution is very necessary in order to progress and proficiency in religion. 2. That that resolution is right which is not only made in the sincerity of our hearts, but in a humble dependence upon God for strength, for assistance and righteousness, for acceptance, and for time and opportunity. 3. That ministers should not only teach people what to do, but go before them, and along with them, in the way of duty.
III. He shows that this spiritual growth is the surest way to prevent that dreadful sin of apostasy from the faith. And here,
1. He shows how far persons may go in religion, and, after all, fall away, and perish for ever, Heb 6:4, Heb 6:5. (1.) They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam was the man whose eyes were opened (Num 24:3), and yet with his eyes opened he went down to utter darkness. (2.) They may taste of the heavenly gift, feel something of the efficacy of the Holy Spirit in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ. (3.) They may be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts; they may have cast out devils in the name of Christ, and done many other mighty works. Such gifts in the apostolic age were sometimes bestowed upon those who had no true saving grace. (4.) They may taste of the good word of God; they may have some relish of gospel doctrines, may hear the word with pleasure, may remember much of it, and talk well of it, and yet never be cast into the form and mould of it, nor have it dwelling richly in them. (5.) They may have tasted of the powers of the world to come; they may have been under strong impressions concerning heaven, and dread of going to hell. These lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] These great things are spoken here of those who may fall away; yet it is not here said of them that they were truly converted, or that they were justified; there is more in true saving grace than in all that is here said of apostates. [2.] This therefore is no proof of the final apostasy of true saints. These indeed may fall frequently and foully, but yet they will not totally nor finally from God; the purpose and the power of God, the purchase and the prayer of Christ, the promise of the gospel, the everlasting covenant that God has made with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal seed of the word, these are their security. But the tree that has not these roots will not stand.
2. The apostle describes the dreadful case of such as fall away after having gone so far in the profession of the religion. (1.) The greatness of the sin of apostasy. It is crucifying the Son of God afresh, and putting him to open shame. They declare that they approve of what the Jews did in crucifying Christ, and that they would be glad to do the same thing again if it were in their power. They pour the greatest contempt upon the Son of God, and therefore upon God himself, who expects all should reverence his Son, and honour him as they honour the Father. They do what in them lies to represent Christ and Christianity as a shameful thing, and would have him to be a public shame and reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is impossible to renew them again unto repentance. It is extremely hazardous. Very few instances can be given of those who have gone so far and fallen away, and yet ever have been brought to true repentance, such a repentance as is indeed a renovation of the soul. Some have thought this is the sin against the Holy Ghost, but without ground. The sin here mentioned is plainly apostasy both from the truth and the ways of Christ. God can renew them to repentance, but he seldom does it; and with men themselves it is impossible. [2.] Their misery is exemplified by a proper similitude, taken from the ground that after much cultivation brings forth nothing but briers and thorns; and therefore is nigh unto cursing, and its end is to be burned, Heb 6:8. To give this the greater force here is observed the difference that there is between the good ground and the bad, that these contraries, being set one over against the other, illustrate each other. First Here is a description of the good ground: It drinketh in the rain that cometh often upon it. Believers do not only taste of the word of God, but they drink it in; and this good ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And this fruit-field or garden receives the blessing. God declares fruitful Christians blessed, and all wise and good men account them blessed: they are blessed with increase of grace, and with further establishment and glory at last. Secondly, Here is the different case of the bad ground: It bears briers and thorns; it is not only barren of good fruit, but fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are troublesome and hurtful to all about them, and will be most so to sinners themselves at last; and then such ground is rejected. God will concern himself no more about such wicked apostates; he will let them alone, and cast them out of his care; he will command the clouds that they rain no more upon them. Divine influences shall be restrained; and that is not all, but such ground is nigh unto cursing; so far is it from receiving the blessing, that a dreadful curse hangs over it, though as yet, through the patience of God, the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished with everlasting burnings, the fire that shall never be quenched. This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery.</p>

<p>the doctrine of baptisms--paired with &quot;laying on of hands,&quot; as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (Heb 9:10, &quot;washings&quot;), baptism of proselytes, and John&#039;s baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare Heb 6:4). Greek, &quot;baptismoi,&quot; plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [BENGEL]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [ALFORD].

resurrection, &amp;c.--held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or &quot;doctrine.&quot;

eternal judgment--judgment fraught with eternal consequences either of joy or of woe.</p>

<p>We must &quot;go on toward perfection&quot;; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.

for those--&quot;in the case of those.&quot;

once enlightened--once for all illuminated by the word of God taught in connection with &quot;baptism&quot; (to which, in Heb 6:2, as once for all done,&quot; once enlightened&quot; here answers); compare Eph 5:26. This passage probably originated the application of the term &quot;illumination&quot; to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus CHRYSOSTOM says, &quot;Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated.&quot; That &quot;enlightened&quot; here means knowledge of the word of truth, appears from comparing the same Greek word &quot;illuminated,&quot; Heb 10:32, with Heb 10:26, where &quot;knowledge of the truth&quot; answers to it.

tasted of the heavenly gift--tasted for themselves. As &quot;enlightened&quot; refers to the sense of sight: so here taste follows. &quot;The heavenly gift&quot;; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (Act 8:19-20),

made partakers of the Holy Ghost--specified as distinct from, though so inseparably connected with, &quot;enlightened,&quot; and &quot;tasted of the heavenly gift,&quot; Christ, as answering to &quot;laying on of hands&quot; after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.</p>

<p>let him call for the elders--not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [BENGEL].

anointing him with oil--The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in Co1 6:2 the Church&#039;s highest judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Compare other apostolic usages now discontinued rightly, Co1 11:4-15; Co1 16:20. &quot;Let them use oil who can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using the empty sign&quot; [WHITAKER]. Romish extreme unction is administered to those whose life is despaired of, to heal the soul, whereas James&#039; unction was to heal the body. CARDINAL CAJETAN [Commentary] admits that James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerusalem and Babylon), was much used as a curative agent. It was also a sign of the divine grace. Hence it was an appropriate sign in performing miraculous cures.

in the name of the Lord--by whom alone the miracle was performed: men were but the instruments.</p>