Resultados para: "MERCENARIES"

The holy things were to be eaten by the priests and their families. Now, I. Here is a law that no stranger should eat of them, that is, no person whatsoever but the priests only, and those that pertained to them, Lev 22:10. The priests are charged with this care, not to profane the holy things by permitting the strangers to eat of them (Lev 22:15) or suffer them to bear the iniquity of trespass (Lev 22:16); that is, suffer them to bring guilt upon themselves, by meddling with that which they have no right to. Thus it is commonly understood. Note, We must not only be careful that we do not bear iniquity ourselves, but we must do what we can to prevent others bearing it. We must not only not suffer sin to lie upon our brother, but, if we can help it, we must not suffer it to come upon him. But perhaps there is another meaning of those words: the priests' eating the sin-offerings is said to signify their bearing the iniquity of the congregation, to make an atonement for them, Lev 10:17. Let not a stranger therefore eat of that holy thing particularly, and so pretend to bear the iniquity of trespass; for it is daring presumption for any to do that, but such as are appointed to do it. Those that set up other mediators besides Christ our priest, to bear the iniquity of trespass, sacrilegiously rob Christ of his honour, and invade his rights. When we warn people not to trust to their own righteousness, nor dare to appear before God in it, but to rely on Christ's righteousness only for peace and pardon, it is because we dare not suffer them to bear the iniquity of trespass, for we know it is too heavy for them. II. Here is an explanation of the law, showing who were to be looked upon as belonging to the priest's family, and who not. 1. Sojourners and hired servants abode not in the house for ever; they were in the family, but not of it; and therefore they might not eat of the holy things (Lev 22:10): but the servant that was born in the house or bought with money, being a heirloom to the family, though a servant, yet might eat of the holy things, Lev 22:11. Note, Those only are entitled to the comforts of God's house who make it their rest for ever, and resolve to dwell in it all the days of their life. As for those who for a time only believe, to serve a present turn. They are looked upon but as sojourners and mercenaries, and have no part nor lot in the matter. 2. As to the children of the family, concerning the sons there could be no dispute, they were themselves priests, but concerning the daughters there was a distinction. While they continued in their father's house they might eat of the holy things; but, if they married such as were not priests, they lost their right (Lev 22:12), for now they were cut off from the family of the priests. Yet if a priest's daughter became a widow, and had no children in whom she might preserve a distinct family, and returned to her father's house again, being neither wife nor mother, she should again be looked upon as a daughter, and might eat of the holy things. If those whom Providence has made sorrowful widows, and who are dislodged from the rest they had in the house of a husband, yet find it again in a father's house, they have reason to be thankful to the widows' God, who does not leave them comfortless. 3. Here is a demand of restitution to be made by him that had no right to the holy things, and yet should eat of them unwittingly, Lev 22:14. If he did it presumptuously, and in contempt of the divine institution, he was liable to be cut off by the hand of God, and to be beaten by the magistrate; but, if he did it through weakness in inconsideration, he was to restore the value, adding a fifth part to it, besides which he was to bring an offering to atone for the trespass; see Lev 5:15, Lev 5:16. III. This law might be dispensed with in a case of necessity, as it was when David and his men ate of the show-bread, Sa1 21:6. And our Saviour justifies them, and gives a reason for it, which furnishes us with a lasting rule in all such cases, that God will have mercy and not sacrifice, Mat 12:3, Mat 12:4, Mat 12:7. Rituals must give way to morals. IV. It is an instruction to gospel ministers, who are stewards of the mysteries of God, not to admit all, without distinction, to eat of the holy things, but to take out the precious from the vile. Those that are scandalously ignorant or profane are strangers and aliens to the family of the Lord's priests; and it is not meet to take the children's bread and to cast it to such. Holy things are for holy persons, for those who are holy, at least, in profession, Mat 7:6.

THE AMMONITES OVERCOME. (Sa2 10:6-14) when the children of Ammon saw that they stank before David--To chastise those insolent and inhospitable Ammonites, who had violated the common law of nations, David sent a large army under the command of Joab, while they, informed of the impending attack, made energetic preparations to repel it by engaging the services of an immense number of Syrian mercenaries. Beth-rehob--the capital of the low-lying region between Lebanon and Anti-Lebanon. Zoba--(see on Sa2 8:3). of king Maacah--His territories lay on the other side of Jordan, near Gilead (Deu 3:14). Ish-tob--that is, "the men of Tob"--the place of Jephthah's marauding adventures (see also Ch1 19:6; Psa 60:1, title). As the Israelite soldiers poured into the Ammonite territory, that people met them at the frontier town of Medeba (Ch1 19:7-9), the native troops covering the city, while the Syrian mercenaries lay at some distance encamped in the fields. In making the attack, Joab divided his forces into two separate detachments--the one of which, under the command of his brother, Abishai, was to concentrate its attack upon the city, while he himself marched against the overwhelming host of mercenary auxiliaries. It was a just and necessary war that had been forced on Israel, and they could hope for the blessing of God upon their arms. With great judgment the battle opened against the mercenaries, who could not stand against the furious onset of Joab, and not feeling the cause their own, consulted their safety by flight. The Ammonites, who had placed their chief dependence upon a foreign aid, then retreated to entrench themselves within the walls of the town.

Then Asa took all the silver and the gold that were left in the . . . house of the Lord--Asa's religious character is now seen to decline. He trusted not in the Lord (Ch2 16:7). In this emergency Asa solicited the powerful aid of the king of Damascene-Syria; and to bribe him to break off his alliance with Baasha, he transmitted to him the treasure lying in the temple and palace. The Syrian mercenaries were gained. Instances are to be found, both in the ancient and modern history of the East, of the violation of treaties equally sudden and unscrupulous, through the presentation of some tempting bribe. Ben-hadad poured an army into the northern provinces of Israel, and having captured some cities in Galilee, on the borders of Syria, compelled Baasha to withdraw from Ramah back within his own territories. Ben-hadad--(See on Kg1 11:14).

We may see here, 1. How the hearts of sinners that are marked for ruin are hardened to their destruction. The children of Ammon saw that they had made themselves odious to David (Ch1 19:6), and then it would have been their wisdom to desire conditions of peace, to humble themselves and offer any satisfaction for the injury they had done him, the rather because they had made themselves not only odious to David, but obnoxious to the justice of God, who is King of nations, and will assert the injured rights and maintain the violated laws of nations. But, instead of this, they prepared for war, and so brought upon themselves, by David's hand, those desolations which he never intended them. 2. How the courage of brave men is heightened and invigorated by difficulties. When Joab saw that the battle was set against him before and behind (Ch1 19:10), instead of meditating a retreat, he doubled his resolution; and, though he could not double, he divided his army, and not only spoke, but acted, like a gallant man, that had great presence of mind when he saw himself surrounded. He engaged with his brother for mutual assistance (Ch1 19:12), excited himself and the rest of the officers to act vigorously in their respective posts, with an eye to God's glory and their country's good, not to any honour and advantage of their own, and then left the issue to God: Let the Lord do that which is right in his sight. 3. How vain the greatest art and strength are against justice and equity. The Ammonites did their utmost to make the best of their position: they brought as good a force into the field, and disposed it with as much policy as possible; yet, having a bad cause, and acting in defence of wrong, it would not do; they were put to the worst. Right will prevail and triumph at last. 4. To how little purpose it is for those to rally again, and reinforce themselves, that have not God on their side. The Syrians, though in no way concerned in the merits of the cause, but serving only as mercenaries to the Ammonites, when they were beaten, thought themselves concerned to retrieve their honour, and therefore called in the assistance of the Syrians on the other side Euphrates; but to no purpose, for still they fled before Israel (Ch1 19:18); they lost 7000 men, who are said to be the men of 700 chariots, Sa2 10:18. For, as now in a man of war for sea-service they allot ten men to a gun, so then, in land-service, ten men to a chariot. 5. those who have meddled with strife that belongs not to them, and have found that they meddled to their own heart, do well to learn wit at length and meddle no further. The Syrians, finding that Israel was the conquering side, not only broke off their alliance with the Ammonites and would help them no more (Ch1 19:19), but made peace with David and became his servants. Let those who have in vain stood it out against God be thus wise for themselves, and agree with him quickly, while they are in the way. Let them become his servants; for they cannot but see themselves undone if they be his enemies.

JOAB AND ABISHAI OVERCOME THE AMMONITES. (Ch1 19:6-15) when the children of Ammon saw that they had made themselves odious to David--One universal feeling of indignation was roused throughout Israel, and all classes supported the king in his determination to avenge this unprovoked insult on the Hebrew nation. Hanun . . . sent a thousand talents of silver--a sum equal to £342,100, to procure the services of foreign mercenaries. chariots and horsemen out of Mesopotamia . . . Syria-maachah, and . . . Zobah--The Mesopotamian troops did not arrive during this campaign (Ch1 19:16). Syria-maachah lay on the north of the possessions of the trans-jordanic Israelites, near Gilead. Zobah--(see on Ch1 18:3).

children of Ammon . . . put the battle in array before the gate of the city--that is, outside the walls of Medeba, a frontier town on the Arnon. the kings that were come were by themselves in the field--The Israelitish army being thus beset by the Ammonites in front, and by the Syrian auxiliaries behind, Joab resolved to attack the latter (the more numerous and formidable host), while he directed his brother Abishai, with a suitable detachment, to attack the Ammonites. Joab's address before the engagement displays the faith and piety that became a commander of the Hebrew people. The mercenaries being defeated, the courage of the Ammonites failed; so that, taking flight, they entrenched themselves within the fortified walls.

Hanani the seer came to Asa . . . and said--His object was to show the king his error in forming his recent league with Ben-hadad. The prophet represented the appropriation of the temple treasures to purchase the services of the Syrian mercenaries, as indicating a distrust in God most blameable with the king's experience. He added, that in consequence of this want of faith, Asa had lost the opportunity of gaining a victory over the united forces of Baasha and Ben-hadad, more splendid than that obtained over the Ethiopians. Such a victory, by destroying their armies, would have deprived them of all power to molest him in the future; whereas by his foolish and worldly policy, so unworthy of God's vicegerent, to misapply the temple treasures and corrupt the fidelity of an ally of the king of Israel, he had tempted the cupidity of the one, and increased the hostility of the other, and rendered himself liable to renewed troubles (Kg1 15:32). This rebuke was pungent and, from its truth and justness, ought to have penetrated and afflicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment, he ordered Hanani to be thrown into prison.

He hired also an hundred thousand mighty men of valour . . . for an hundred talents of silver--This sum was paid into the treasury of Jehoahaz--not given as bounty to the mercenaries who were obliged to serve at the sovereign's call; their remuneration consisting only in the booty they might obtain. It was about £50,000 sterling, being 10s. per man, including officers--a very paltry pay, compared with the bounty given for a soldier in this country. But it must be remembered that in ancient times campaigns were short and the hazards of the service comparatively small.

cruel lord--"Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant (Gen 39:2). The parallel word "king" (singular) proves it. NEWTON makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." GESENIUS refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.

sign--a banner on a high place, to indicate the place of meeting for the dispersed Jewish exiles, preparatory to their return to their land (Isa 5:26; Isa 11:12; Isa 62:10). those that escape of them--the Gentile survivors spared by God (see on Isa 66:18; Zac 14:16). Isa 2:2-3; Mic 5:7; and Zac 14:16-19 represent it, not that the Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways there. Tarshish--Tartessus in Spain, in the west. Pul--east and north of Africa: probably the same as Philoe, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [BOCHART]. Lud--the Libyans of Africa (Gen 10:13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jer 46:9): employed as mercenaries by Tyre and Egypt (Eze 27:10; Eze 30:5). Tubal--Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [JOSEPHUS]. Italy [JEROME]. Javan--the Greeks; called Ionians, including all the descendants of Javan, both in Greece and in Asia Minor (Gen 10:2-4). my glory . . . Gentiles-- (Mal 1:11).

He--Jehovah. made many to fall--literally, "multiplied the faller," that is, fallers. one fell upon another-- (Jer 46:6, Jer 46:12): even before the enemy strikes them (Lev 26:37). let us go again to our own people--the language of the confederates and mercenaries, exhorting one another to desert the Egyptian standard, and return to their respective homes (Jer 46:9, Jer 46:21). from the oppressing sword--from the cruel sword, namely, of the Chaldeans (compare Jer 25:38).

Translate, "Also her hired men (mercenary soldiers, Jer 46:9, Jer 46:16), who are in the midst of her like fatted bullocks, even they also are turned back," that is, shall turn their backs to flee. The same image, "heifer . . . bullocks" (Jer 46:20-21), is applied to Egypt's foreign mercenaries, as to herself. Pampered with the luxuries of Egypt, they become as enervated for battle as the natives themselves.

At the time appointed--"the time" spoken of in Dan 11:27. return--his second open invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile. it shall not be as the former--not successful as the former expedition. Popilius Loenas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the decree of the senate; on Antiochus replying that he would consider what he was to do, Popilius drew a line round him with a rod and said, "I must have a reply to give to the senate before you leave this circle." Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus. or as the latter--that mentioned in Dan 11:42-43 [TREGELLES]. Or, making this the third expedition, the sense is "not as the first or as the second" expeditions [PISCATOR]. Rather "not as the former, so shall be this latter" expedition [GROTIUS].

Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death. I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this, 1. They are put under the dispensation of the grace of God, so the gospel is called, Eph 3:2. It is grace in respect of the spring of it - the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom 6:12-14. The love of Christ constrains us not to live to self, but to him (Co2 5:14, Co2 5:15); without this effect, grace is received in vain. 2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers) - salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since, 3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For, 4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom 16:25, Rom 16:26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things. 5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us, (1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these." An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then, (2.) To make conscience of that which is good: To live soberly, righteously, and godly, etc. Religion is not made up of negatives only; there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth, Co1 10:24; Co1 12:25. The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, Co1 10:31. Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage, - loving, fearing, and trusting in him, - depending on him, and devoting ourselves to him, - observing all those religious duties and ordinances that he has appointed, - praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all, (3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels, Luk 9:26. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God - man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, Heb 9:28. The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Sōtēros, not kai tou Sōtēros, and so is kai rendered Co1 15:24, When he shall have delivered up the kingdom to God, even the Father; tō Theō kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God (Jo1 5:20), the mighty God (Isa 9:6), who, being in the form of God, thought it not robbery to be equal with God, Phi 2:6. In his second coming he will reward his servants, and bring them to glory with him. Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, Co1 15:19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (Ti1 1:1), and blessedness in and through him, even riches of glory (Eph 1:18), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, Pe1 1:13. To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! Pe2 3:11, Pe2 3:12. Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, Joh 17:24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it (Pe1 1:3), turned to serve the living God, and wait for his Son from heaven, Th1 1:9, Th1 1:10. Christians are marked by this, expecting their Master's coming (Luk 12:36), loving his appearance, Ti2 4:8. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry, Heb 10:37. [4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely, II. From the end of Christ's death: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit 2:14. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have, 1. The purchaser of salvation - Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God - man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was, 2. The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself, Joh 10:17, Joh 10:18. So Joh 17:19, "For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all, Ti1 2:6. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ (Pe1 1:18, Pe1 1:19), called the blood of God (Act 20:28), that is, of him who is God. 3. The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, Pe1 3:18. He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, Co2 5:21. Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering, 4. The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood, Act 20:28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God - man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb 9:25, Heb 9:26; Heb 10:14. He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and, (2.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon - to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death.