Resultados para: "MOTHER-IN-LAW"

Sins against the seventh commandment are here ordered to be severely punished. These are sins which, of all others, fools are most apt to make a mock at; but God would teach those the heinousness of the guilt by the extremity of the punishment that would not otherwise be taught it. I. Lying with another man's wife was made a capital crime. The adulterer and the adulteress that had joined in the sin must fall alike under the sentence: they shall both be put to death, Lev 20:10. Long before this, even in Job's time, this was reputed a heinous crime and an iniquity to be punished by the judges, Job 31:11. It is a presumptuous contempt of an ordinance of God, and a violation of his covenant, Pro 2:17. It is an irreparable wrong to the injured husband, and debauches the mind and conscience of both the offenders as much as any thing. It is a sin which headstrong and unbridled lusts hurry men violently to, and therefore it needs such a powerful restraint as this. It is a sin which defiles a land and brings down God's judgments upon it, which disquiets families, and tends to the ruin of all virtue and religion, and therefore is fit to be animadverted upon by the conservators of the public peace: but see Joh 8:3-11. II. Incestuous connections, whether by marriage or not. 1. Some of them were to be punished with death, as a man's lying with his father's wife, Lev 20:11. Reuben would have been put to death for his crime (Gen 35:22) if this law had been then made. It was the sin of the incestuous Corinthian, for which he was to be delivered unto Satan, Co1 5:1, Co1 5:5. A man's debauching his daughter-in-law, or his mother-in-law, or his sister, was likewise to be punished with death, Lev 20:12, Lev 20:14, Lev 20:17. 2. Others of them God would punish with the curse of barrenness, as a man's defiling his aunt, or his brother's wife (Lev 20:19-21): They shall die childless. Those that keep not within the divine rules of marriage forfeit the blessings of marriage: They shall commit whoredom, and shall not increase, Hos 4:10. Nay it is said, They shall bear their iniquity, that is, though they be not immediately cut off by the hand either of God or man for this sin, yet the guilt of it shall lie upon them, to be reckoned for another day, and not be purged with sacrifice or offering. III. The unnatural lusts of sodomy and bestiality (sins not to be mentioned without horror) were to be punished with death, as they are at this day by our law, Lev 20:13, Lev 20:15, Lev 20:16. Even the beast that was thus abused was to be killed with the sinner, who was thereby openly put to the greater shame: and the villany was thus represented as in the highest degree execrable and abominable, all occasions of the remembrance or mention of it being to be taken away. Even the unseasonable use of the marriage, if presumptuous, and in contempt of the law, would expose the offenders to the just judgment of God: they shall be cut off, Lev 20:18. For this is the will of God, that every man should possess his vessel (and the wife is called the weaker vessel) in sanctification and honour, as becomes saints.

When the law was written, to be seen and read by all men, the sanctions of it were to be published, which, to complete the solemnity of their covenanting with God, they were deliberately to declare their approbation of. This they were before directed to do (Deu 11:29, Deu 11:30), and therefore the appointment here begins somewhat abruptly, Deu 27:12. There were, it seems, in Canaan, that part of it which afterwards fell to the lot of Ephraim (Joshua's tribe), two mountains that lay near together, with a valley between, one called Gerizim and the other Ebal. On the sides of these two mountains, which faced one another, all the tribes were to be drawn up, six on one side and six on the other, so that in the valley, at the foot of each mountain, they came pretty near together, so near as that the priests standing betwixt them might be heard by those that were next them on both sides; then when silence was proclaimed, and attention commanded, one of the priests, or perhaps more at some distance from each other, pronounced with a loud voice one of the curses here following, and all the people that stood on the side and foot of Mount Ebal (those that stood further off taking the signal from those that stood nearer and within hearing) said Amen; then the contrary blessing was pronounced, "Blessed is he that doth not so or so," and then those that stood on the side, and at the foot, of Mount Gerizim, said Amen. This could not but affect them very much with the blessings and curses, the promises and threatenings, of the law, and not only acquaint all the people with them, but teach them to apply them to themselves. I. Something is to be observed, in general, concerning this solemnity, which was to be done, but once and not repeated, but would be talked of to posterity,. 1. God appointed which tribes should stand upon Mount Gerizim and which on Mount Ebal (Deu 27:12, Deu 27:13), to prevent the disputes that might have arisen if they had been left to dispose of themselves. The six tribes that were appointed for blessing were all the children of the free women, for to such the promise belongs, Gal 4:31. Levi is here put among the rest, to teach ministers to apply to themselves the blessing and curse which they preach to others, and by faith to set their own Amen to it. 2. Of those tribes that were to say Amen to the blessings it is said, They stood to bless the people, but of the other, They stood to curse, not mentioning the people, as loth to suppose that any of this people whom God had taken for his own should lay themselves under the curse. Or, perhaps, the different mode of expression intimates that there was to be but one blessing pronounced in general upon the people of Israel, as a happy people, and that should ever be so, if they were obedient; and to this blessing the tribes on Mount Gerizim were to say Amen - "Happy art thou, O Israel, and mayest thou ever be so;" but then the curses come in as exceptions from the general rule, and we know exceptio firmat regulam - the exception confirms the rule. Israel is a blessed people, but, if there be any particular persons even among them that do such and such things as are mentioned, let them know that they have no part nor lot in the matter, but are under a curse. This shows how ready God is to bestow the blessing; if any fall under the curse, they may thank themselves, they bring it upon their own heads. 3. The Levites or priests, such of them as were appointed for that purpose, were to pronounce the curses as well as the blessings. They were ordained to bless (Deu 10:8), the priests did it daily, Num 6:23. But they must separate between the precious and the vile; they must not give that blessing promiscuously, but must declare it to whom it did not belong, lest those who had no right to it themselves should think to share in it by being in the crowd. Note, Ministers must preach the terrors of the law as well as the comforts of the gospel; must not only allure people to their duty with the promises of a blessing, but awe them to it with the threatenings of a curse. 4. The curses are here expressed, but not the blessings; for as many as were under the law were under the curse, but it was a honour reserved for Christ to bless us, and so to do that for us which the law could not do, in that it was weak. In Christ's sermon upon the mount, which was the true Mount Gerizim, we have blessings only, Mat 5:3, etc. 5. To each of the curses the people were to say Amen. It is easy to understand the meaning of Amen to the blessings. The Jews have a saying to encourage people to say Amen to the public prayers, Whosoever answereth Amen, after him that blesseth, he is as he that blesseth. But how could they say Amen to the curses? (1.) It was a profession of their faith in the truth of them, that these and the like curses were not bug-bears to frighten children and fools, but the real declarations of the wrath of God against the ungodliness and unrighteousness of men, not one iota of which shall fall to the ground. (2.) It was an acknowledgment of the equity of these curses; when they said Amen, they did in effect say, not only, It is certain it shall be so, but, It is just it should be so. Those who do such things deserve to fall and lie under the curse. (3.) It was such an imprecation upon themselves as strongly obliged them to have nothing to do with those evil practices upon which the curse is here entailed. "Let God's wrath fall upon us if ever we do such things." We read of those that entered into a curse (and with us that is the usual form of a solemn oath) to walk in God's law Neh 10:29. Nay, the Jews say (as the learned bishop Patrick quotes them), "All the people, by saying this Amen, became bound for one another, that they would observe God's laws, by which every man was obliged, as far as he could, to prevent his neighbour from breaking these laws, and to reprove those that had offended, lest they should bear sin and the curse for them." II. Let us now observe what are the particular sins against which the curses are here denounced. 1. Sins against the second commandment. This flaming sword is set to keep that commandment first, Deu 27:15. Those are here cursed, not only that worship images, but that make them or keep them, if they be such (or like such) as idolaters used in the service of their gods. Whether it be a graven image or a molten image, it comes all to one, it is an abomination to the Lord, even though it be not set up in public, but in a secret place, - though it be not actually worshipped, nor is it said to be designed for worship, but reserved there with respect and a constant temptation. He that does this may perhaps escape punishment from men, but he cannot escape the curse of God. 2. Against the fifth commandment, Deu 27:16. The contempt of parents is a sin so heinous that it is put next to the contempt of God himself. If a man abused his parents, either in word or deed, he fell under the sentence of the magistrate, and must be put to death, Exo 21:15, Exo 21:17. But to set light by them in his heart was a thing which the magistrate could not take cognizance of, and therefore it is here laid under the curse of God, who knows the heart. Those are cursed children that carry themselves scornfully and insolently towards their parents. 3. Against the eighth commandment. The curse of God is here fastened, (1.) Upon an unjust neighbour that removes the land-marks, Deu 27:17. See Deu 19:14. Upon an unjust counsellor, who, when his advice is asked, maliciously directs his friend to that which he knows will be to his prejudice, which is making the blind to wander out of the way, under pretence of directing him in the way, than which nothing can be either more barbarous or more treacherous, Deu 27:18. Those that seduce others from the way of God's commandments, and entice them to sin, bring this curse upon themselves, which our Saviour has explained, Mat 15:14, The blind lead the blind, and both shall fall into the ditch. (3.) Upon an unjust judge, that perverteth the judgment of the stranger, fatherless, and widow, whom he should protect and vindicate, Deu 27:19. These are supposed to be poor and friendless (nothing to be got by doing them a kindness, nor any thing lost by disobliging them), and therefore judges may be tempted to side with their adversaries against right and equity; but cursed are such judges. 4. Against the seventh commandment. Incest is a cursed sin, with a sister, a father's wife, or a mother-in-law, Deu 27:20, Deu 27:22, Deu 27:23. These crimes not only exposed men to the sword of the magistrate (Lev 20:11), but, which is more dreadful, to the wrath of God; bestiality likewise, Deu 27:21. 5. Against the sixth commandment. Two of the worst kinds of murder are here specified: - (1.) Murder unseen, when a man does not set upon his neighbour as a fair adversary, giving him an opportunity to defend himself, but smites him secretly (Deu 27:24), as by poison or otherwise, when he sees not who hurts him. See Psa 10:8, Psa 10:9. Though such secret murders may go undiscovered and unpunished, yet the curse of God will follow them. (2.) Murder under colour of law, which is the greatest affront to God, for it makes an ordinance of his to patronise the worst of villains, and the greatest wrong to our neighbour, for it ruins his honour as well as his life: cursed therefore is he that will be hired, or bribed, to accuse, or to convict, or to condemn, and so to slay, an innocent person, Deu 27:25. See Psa 15:5. 6. The solemnity concludes with a general curse upon him that confirmeth not, or, as it might be read, that performeth not, all the words of this law to do them, Deu 27:26. By our obedience to the law we set our seal to it, and so confirm it, as by our disobedience we do what lies in us to disannul it, Psa 119:126. The apostle, following all the ancient versions, reads it, Cursed is every one that continues not, Gal 3:10. Lest those who were guilty of other sins, not mentioned in this commination, should think themselves safe from the curse, this last reaches all; not only those who do the evil which the law forbids, but those also who omit the good which the law requires: to this we must all say Amen, owning ourselves under the curse, justly to have deserved it, and that we must certainly have perished for ever under it, if Christ had not redeemed us from the curse of the law, by being made a curse for us.

See here, I. The good affection Naomi bore to the land of Israel, Rut 1:6. Though she could not stay in it while the famine lasted, she would not stay out of it when the famine ceased. Though the country of Moab had afforded her shelter and supply in a time of need, yet she did not intend it should be her rest for ever; no land should be that but the holy land, in which the sanctuary of God was, of which he had said, This is my rest for ever. Observe, 1. God, at last, returned in mercy to his people; for, though he contend long, he will not contend always. As the judgment of oppression, under which they often groaned in the time of the judges, still came to an end, after a while, when God had raised them up a deliverer, so here the judgment of famine: At length God graciously visited his people in giving them bread. Plenty is God's gift, and it is his visitation which by bread, the staff of life, holds our souls in life. Though this mercy be the more striking when it comes after famine, yet if we have constantly enjoyed it, and never knew what famine meant, we are not to think it the less valuable. 2. Naomi then returned, in duty to her people. She had often enquired of their state, what harvests they had and how the markets went, and still the tidings were discouraging; but like the prophet's servant, who, having looked seven times and seen no sign of rain, at length discerned a cloud no bigger than a man's hand, which soon overspread the heavens, so Naomi at last has good news brought her of plenty in Bethlehem, and then she can think of no other than returning thither again. Hew new alliances in the country of Moab could not make her forget her relation to the land of Israel. Note, Though there be a reason for our being in bad places, yet, when the reason ceases, we must by no means continue in them. Forced absence from God's ordinances, and forced presence with wicked people, are great afflictions; but when the force ceases, and such a situation is continued of choice, then it becomes a great sin. It should seem she began to think of returning immediately upon the death of her two sons, (1.) Because she looked upon that affliction to be a judgment upon her family for lingering in the country of Moab; and hearing this to be the voice of the rod, and of him that appointed it, she obeys and returns. Had she returned upon the death of her husband, perhaps she might have saved the life of her sons; but, when God judgeth he will overcome, and, if one affliction prevail not to awaken us to a sight and sense of sin and duty, another shall. When death comes into a family it ought to be improved for the reforming of what is amiss in the family: when relations are taken away from us we are put upon enquiry whether, in some instance or other, we are not out of the way of our duty, that we may return to it. God calls our sins to remembrance, when he slays a son, Kg1 17:18. And, if he thus hedge up our way with thorns, it is that he may oblige us to say, We will go and return to our first husband, as Naomi here to her country, Hos 2:7. (2.) Because the land of Moab had now become a melancholy place to her. It is with little pleasure that she can breathe in that air in which her husband and sons had expired, or go on that ground in which they lay buried out of her sight, but not out of her thoughts; now she will go to Canaan again. Thus God takes away from us the comforts we stay ourselves too much upon and solace ourselves too much in, here in the land of our sojourning, that we may think more of our home in the other world, and by faith and hope may hasten towards it. Earth is embittered to us, that heaven may be endeared. II. The good affection which her daughters-in-law, and one of them especially, bore to her, and her generous return of their good affection. 1. They were both so kind as to accompany her, some part of the way at least, when she returned towards the land of Judah. Her two daughters-in-law did not go about to persuade her to continue in the land of Moab, but, if she was resolved to go home, would pay her all possible civility and respect at parting; and this was one instance of it: they would bring her on her way, at least to the utmost limits of their country, and help her to carry her luggage as far as they went, for it does not appear that she had any servant to attend her, Rut 1:7. By this we see both that Naomi, as became an Israelite, had been very kind and obliging to them and had won their love, in which she is an example to all mothers-in-law, and that Orpah and Ruth had a just sense of her kindness, for they were willing to return it thus far. It was a sign they had dwelt together in unity, though those were dead by whom the relation between them came. Though they retained an affection for the gods of Moab (Rut 1:15), and Naomi was still faithful to the God of Israel, yet that was no hindrance to either side from love and kindness, and all the good offices that the relation required. Mothers-in-law and daughters-in-law are too often at variance (Mat 10:35), and therefore it is the more commendable if they live in love; let all who sustain this relation aim at the praise of doing so. 2. When they had gone a little way with her Naomi, with a great deal of affection, urged them to go back (Rut 1:8, Rut 1:9): Return each to her mother's house. When they were dislodged by a sad providence from the house of their husbands it was a mercy to them that they had their parents yet living, that they had their houses to go to, where they might be welcome and easy, and were not turned out to the wide world. Naomi suggests that their own mothers would be more agreeable to them than a mother-in-law, especially when their own mothers had houses and their mother-in-law was not sure she had a place to lay her head in which she could call her own. She dismisses them, (1.) With commendation. This is a debt owing to those who have conducted themselves well in any relation, they ought to have the praise of it: You have dealt kindly with the dead and with me, that is, "You were good wives to your husbands that are gone, and have been good daughters to me, and not wanting to your duty in either relation." Note, When we and our relations are parting, by death or otherwise, it is very comfortable if we have both their testimony and the testimony of our own consciences for us that while we were together we carefully endeavoured to do our duty in the relation. This will help to allay the bitterness of parting; and, while we are together, we should labour so to conduct ourselves as that when we part we may not have cause to reflect with regret upon our miscarriages in the relation. (2.) With prayer. It is very proper for friends, when they part, to part with prayer. She sends them home with her blessing; and the blessing of a mother-in-law is not to be slighted. In this blessing she twice mentions the name Jehovah, Israel's God, and the only true God, that she might direct her daughters to look up to him as the only fountain of all good. To him she prays in general that he would recompense to them the kindness they had shown to her and hers. It may be expected and prayed for in faith that God will deal kindly with those that have dealt kindly with their relations. He that watereth shall be watered also himself. And, in particular, that they might be happy in marrying again: The Lord grant that you may find rest, each of you in the house of her husband. Note, [1.] It is very fit that, according to the apostle's direction (Ti1 5:14), the younger women, and he speaks there of young widows, should marry, bear children, and guide the house. And it is a pity that those who have approved themselves good wives should not again be blessed with good husbands, especially those that, like these widows, have no children. [2.] The married state is a state of rest, such rest as this world affords, rest in the house of a husband, more than can be expected in the house of a mother or a mother-in-law. [3.] This rest is God's gift. If any content and satisfaction be found in our outward condition, God must be acknowledged in it. There are those that are unequally yoked, that find little rest even in the house of a husband. Their affliction ought to make those the more thankful to whom the relation is comfortable. Yet let God be the rest of the soul, and no perfect rest thought of on this side heaven. (3.) She dismissed them with great affection: She kissed them, wished she had somewhat better to give them, but silver and gold she had none. However, this parting kiss shall be the seal of such a true friendship as (though she never see them more) she will, while she lives, retain the pleasing remembrance of. If relations must part, let them thus part in love, that they may (if they never meet again in this world) meet in the world of everlasting love. 3. The two young widows could not think of parting with their good mother-in-law, so much had the good conversation of that pious Israelite won upon them. They not only lifted up their voice and wept, as loth to part, but they professed a resolution to adhere to her (Rut 1:10): "Surely we will return with thee unto thy people, and take our lot with thee." It is a rare instance of affection to a mother-in-law and an evidence that they had, for her sake, conceived a good opinion of the people of Israel. Even Orpah, who afterwards went back to her gods, now seemed resolved to go forward with Naomi. The sad ceremony of parting, and the tears shed on that occasion, drew from her this protestation, but it did not hold. Strong passions, without a settled judgment, commonly produce weak resolutions. 4. Naomi sets herself to dissuade them from going along with her, Rut 1:11-13. (1.) Naomi urges her afflicted condition. If she had had any sons in Canaan, or any near kinsmen, whom she could have expected to marry the widows, to raise up seed to those that were gone, and to redeem the mortgaged estate of the family, it might have been some encouragement to them to hope for a comfortable settlement at Bethlehem. But she had no sons, nor could she think of any near kinsman likely to do the kinsman's part, and therefore argues that she was never likely to have any sons to be husbands for them, for she was too old to have a husband; it became here age to think of dying and going out of the world, not of marrying and beginning the world again. Or, if she had a husband, she could not expect to have children, nor, if she had sons, could she think that these young widows would stay unmarried till her sons that should yet be born would grow up to be marriageable. Yet this was not all: she could not only not propose to herself to marry them like themselves, but she knew not how to maintain them like themselves. The greatest grievance of that poor condition to which she was reduced was that she was not in a capacity to do for them as she would: It grieveth me more for your sakes than for my own that the hand of the Lord has gone out against me. Observe, [1.] She judges herself chiefly aimed at in the affliction, that God's quarrel was principally with her: "The hand of the Lord has gone out against me. I am the sinner; it is with me that God has a controversy; it is with me that he is contending; I take it to myself." This well becomes us when we are under affliction; though many others share in the trouble, yet we must hear the voice of the rod as if it spoke only against us and to us, not billeting the rebukes of it at other people's houses, but taking them to ourselves. [2.] She laments most the trouble that redounded to them from it. She was the sinner, but they were the sufferers: It grieveth me much for your sakes. A gracious generous spirit can better bear its own burden than it can bear to see it a grievance to others, or others in any way drawn into trouble by it. Naomi could more easily want herself than see her daughters want. "Therefore turn again, my daughters, for, alas! I am in no capacity to do you any kindness." But, (2.) Did Naomi do well thus to discourage her daughters from going with her, when, by taking them with her, she might save them from the idolatry of Moab and bring them to the faith and worship of the God of Israel? Naomi, no doubt, desired to do so. But, [1.] If they did come with her, she would not have them to come upon her account. Those that take upon them a profession of religion only in complaisance to their relations, to oblige their friends, or for the sake of company, will be converts of small value and of short continuance. [2.] If they did come with her, she would have them to make it their deliberate choice, and to sit down first and count the cost, as it concerns those to do that may take up a profession of religion. It is good for us to be told the worst. Our Saviour took this course with him who, in the heat of zeal, spoke that bold word, Master, I will follow thee whithersoever thou goest. "Come, come," says Christ, "canst thou fare as I fare? The Son of man has not where to lay his head; know this, and then consider whether thou canst find in thy heart to take thy lot with him," Mat 8:19, Mat 8:20. Thus Naomi deals with her daughters-in-law. Thoughts ripened into resolves by serious consideration are likely to be kept always in the imagination of the heart, whereas what is soon ripe is soon rotten. 5. Orpah was easily persuaded to yield to her own corrupt inclination, and to go back to her country, her kindred, and her father's house, now when she stood fair for an effectual call from it. They both lifted up their voice and wept again (Rut 1:14), being much affected with the tender things that Naomi had said. But it had a different effect upon them: to Orpah it was a savour of death unto death; the representation Naomi had made of the inconveniences they must count upon if they went forward to Canaan sent her back to the country of Moab, and served her as an excuse for her apostasy; but, on the contrary, it strengthened Ruth's resolution, and her good affection to Naomi, with whose wisdom and goodness she was never so charmed as she was upon this occasion; thus to her it was a savour of life unto life. (1.) Orpah kissed her mother-in-law, that is, took an affectionate leave of her, bade her farewell for ever, without any purpose to follow her hereafter, as he that said he would follow Christ when he had buried his father or bidden those farewell that were at home. Orpah's kiss showed she had an affection for Naomi and was loth to part from her; yet she did not love her well enough to leave her country for her sake. Thus many have a value and affection for Christ, and yet come short of salvation by him, because they cannot find in their hearts to forsake other things for him. They love him and yet leave him, because they do not love him enough, but love other things better. Thus the young man that went away from Christ went away sorrowful, Mat 19:22. But, (2.) Ruth clave unto her. Whether, when she came from home, she was resolved to go forward with her or no does not appear; perhaps she was before determined what to do, out of a sincere affection for the God of Israel and to his law, of which, by the good instructions of Naomi, she had some knowledge. 6. Naomi persuades Ruth to go back, urging, as a further inducement, her sister's example (Rut 1:15): Thy sister-in-law has gone back to her people, and therefore of course gone back to her gods; for, whatever she might do while she lived with her mother-in-law, it would be next to impossible for her to show any respect to the God of Israel when she went to live among the worshippers of Chemosh. Those that forsake the communion of saints, and return to the people of Moab, will certainly break off their communion with God, and embrace the idols of Moab. Now, return thou after thy sister, that is, "If ever thou wilt return, return now. This is the greatest trial of thy constancy; stand this trial, and thou art mine for ever." Such offences as that of Orpah's revolt must needs come, that those who are perfect and sincere may be made manifest, as Ruth was upon this occasion. 7. Ruth puts an end to the debate by a most solemn profession of her immovable resolution never to forsake her, nor to return to her own country and her old relations again, Rut 1:16, Rut 1:17. (1.) Nothing could be said more fine, more brave, than this. She seems to have had another spirit, and another speech, now that her sister had gone, and it is an instance of the grace of God inclining the soul to the resolute choice of the better part. Draw me thus, and we will run after thee. Her mother's dissuasions made her the more resolute; as when Joshua said to the people, You cannot serve the Lord, they said it with the more vehemence, Nay, but we will. [1.] She begs of her mother-in-law to say no more against her going: "Entreat me not to leave thee, or to return from following after thee; for all thy entreaties now cannot shake that resolution which thy instructions formerly have wrought in me, and therefore let me hear no more of them." Note, It is a great vexation and uneasiness to those that are resolved for God and religion to be tempted and solicited to alter their resolution. Those that would not think of it would not hear of it. Entreat me not. The margin reads it, Be not against me. Note, We are to reckon those against us, and really our enemies, that would hinder us in our way to the heavenly Canaan. Our relations they may be, but they cannot be our friends, that would dissuade us from and discourage us in the service of God and the work of religion. [2.] She is very particular in her resolution to cleave to her and never to forsake her; and she speaks the language of one resolved for God and heaven. She is so in love, not with her mother's beauty, or riches, or gaiety (all these were withered and gone), but with her wisdom, and virtue, and grace, which remained with her, even in her present poor and melancholy condition, that she resolves to cleave to her. First, She will travel with her: Whither thou goest I will go, though to a country I never saw and in a low and ill opinion of which I have been trained up; though far from my own country, yet with thee every road shall be pleasant. Secondly, She will dwell with her: "Where thou lodgest I will lodge, though it be in a cottage, nay, though it be no better a lodging than Jacob had when he had the stones for his pillow. Where thou settest up thy staff I will set up mine, be it where it may." Thirdly, She will twist interest with her: Thy people shall be my people. From Naomi's character she concludes certainly that the great nation was a wise and an understanding people. She judges of them all by her good mother, who, wherever she went, was a credit to her country (as all those should study to be who profess relation to the better country, that is, the heavenly), and therefore she will think herself happy if she may be reckoned one of them. "Thy people shall be mine to associate with, to be conformable to, and to be concerned for." Fourthly, She will join in religion with her. Thus she determined to be hers usque ad aras - to the very altars: "Thy God shall be my God, and farewell to all the gods of Moab, which are vanity and a lie. I will adore the God of Israel, the only living and true God, trust in him alone, serve him, and in every thing be ruled by him;" this is to take the Lord for our God. Fifthly, She will gladly die in the same bed: Where thou diest will I die. She takes it for granted they must both die, and that in all probability Naomi, as the elder, would die first, and resolves to continue in the same house, if it might be, till her days also were fulfilled, intimating likewise a desire to partake of her happiness in death; she wishes to die in the same place, in token of her dying after the same manner. "Let me die the death of righteous Naomi, and let my last end be like hers." Sixthly, She will desire to be buried in the same grave, and to lay her bones by hers: There will I be buried, not desiring to have so much as her dead body carried back to the country of Moab, in token of any remaining kindness for it; but, Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and being together for ever in the other world. [3.] She backs her resolution to adhere to Naomi with a solemn oath: The Lord do so to me, and more also (which was an ancient form of imprecation), if aught but death part thee and me. An oath for confirmation was an end of this strife, and would leave a lasting obligation upon her never to forsake that good way she was now making choice of. First, It is implied that death would separate between them for a time. She could promise to die and be buried in the same place, but not at the same time; it might so happen that she might die first, and this would part them. Note, Death parts those whom nothing else will part. A dying hour is a parting hour, and should be so thought of by us and prepared for. Secondly, It is resolved that nothing else should part them; not any kindness from her own family and people, nor any hope of preferment among them, not any unkindness from Israel, nor the fear of poverty and disgrace among them. "No, I will never leave thee." Now, (2.) This is a pattern of a resolute convert to God and religion. Thus must we be at a point. [1.] We must take the Lord for our God. "This God is my God for ever and ever; I have avouched him for mine." [2.] When we take God for our God we must take his people for our people in all conditions; though they be a poor despised people, yet, if they be his, they must be ours. [3.] Having cast in our lot among them, we must be willing to take our lot with them and to fare as they fare. We must submit to the same yoke and draw in it faithfully, take up the same cross and carry it cheerfully, go where God will have us to go, though it should be into banishment, and lodge where he will have us to lodge, though it be in a prison, die where he will have us die, and lay our bones in the graves of the upright, who enter into peace and rest in their beds, though they be but the graves of the common people. [4.] We must resolve to continue and persevere, and herein our adherence to Christ must be closer than that of Ruth to Naomi. She resolved that nothing but death should separate them; but we must resolve that death itself shall not separate us from our duty to Christ, and then we may be sure that death itself shall not separate us from our happiness in Christ. [5.] We must bind our souls with a bond never to break these pious resolutions, and swear unto the Lord that we will cleave to him. Fast bind, fast find. He that means honestly does not startle at assurances. 8. Naomi is hereby silenced (Rut 1:18): When she saw that Ruth was stedfastly minded to go with her (which was the very thing she aimed at in all that she had said, to make her of a stedfast mind in going with her), when she saw that she had gained her point, she was well satisfied, and left off speaking to her. She could desire no more than that solemn protestation which Ruth had just now made. See the power of resolution, how it puts temptation to silence. Those that are unresolved, and go in religious ways without a stedfast mind, tempt the tempter, and stand like a door half open, which invites a thief; but resolution shuts and bolts the door, resists the devil, and forces him to flee. The Chaldee paraphrase thus relates the debate between Naomi and Ruth: - Ruth said, Entreat me not to leave thee, for I will be a proselyte. Naomi said, We are commanded to keep sabbaths and good days, on which we may not travel above 2000 cubits - a sabbath-day's journey. Well, said Ruth, whither thou goest I will go. Naomi said, We are commanded not to tarry all night with Gentiles. Well, said Ruth, where thou lodgest I will lodge. Naomi said, We are commanded to keep 613 precepts. Well, said Ruth, whatever thy people keep I will keep, for they shall be my people. Naomi said, We are forbidden to worship any strange god. Well, said Ruth, thy God shall be my God. Naomi said, We have four sorts of deaths for malefactors, stoning, burning, strangling, and slaying with the sword. Well, said Ruth, where thou diest I will die. We have, said Naomi, houses of sepulchre. And there, said Ruth, will I be buried.

the hand of the Lord is gone out against me--that is, I am not only not in a condition to provide you with other husbands, but so reduced in circumstances that I cannot think of your being subjected to privations with me. The arguments of Naomi prevailed with Orpah, who returned to her people and her gods. But Ruth clave unto her; and even in the pages of Sterne, that great master of pathos, there is nothing which so calls forth the sensibilities of the reader as the simple effusion he has borrowed from Scripture--of Ruth to her mother-in-law [CHALMERS].

Naomi had now gained a settlement in Bethlehem among her old friends; and here we have an account, I. Of her rich kinsman, Boaz, a mighty man of wealth, Rut 2:1. The Chaldee reads it, mighty in the law. If he was both, it was a most rare and excellent conjunction, to be mighty in wealth and mighty in the scriptures too; those that are so are mighty indeed. He was grandson of Nahshon, who was prince of the tribe of Judah in the wilderness, and son of Salmon, probably a younger son, by Rahab, the harlot of Jericho. He carries might in his name, Boaz - in him is strength; and he was of the family of Elimelech, that family which was now reduced and brought so low. Observe, 1. Boaz, though a rich and great man, had poor relations. Every branch of the tree is not a top-branch. Let not those that are great in the world be ashamed to own their kindred that are mean and despised, lest they be found therein proud, scornful, and unnatural. 2. Naomi, though a poor contemptible widow, had rich relations, whom yet she boasted not of, nor was burdensome to, nor expected any thing from when she returned to Bethlehem in distress. Those that have rich relations, while they themselves are poor, ought to know that it is the wise providence of God that makes the difference (in which we ought to acquiesce), and that to be proud of our relation to such is a great sin, and to trust to it is great folly. II. Of her poor daughter-in-law, Ruth. 1. Her condition was very low and poor, which was a great trial to the faith and constancy of a young proselyte. The Bethlehemites would have done well if they had invited Naomi and her daughter-in-law first to one good house and then to another (it would have been a great support to an aged widow and a great encouragement to a new convert); but, instead of tasting the dainties of Canaan, they have no way of getting necessary food but by gleaning corn, and otherwise, for aught that appears, they might have starved. Note, God has chosen the poor of this world; and poor they are likely to be, for, though God has chosen them, commonly men overlook them. 2. Her character, in this condition, was very good (Rut 1:2): She said to Naomi, not, "Let me now go to the land of Moab again, for there is no living here, here there is want, but in my father's house there is bread enough." No, she is not mindful of the country from which she came out, otherwise she had now a fair occasion to return. The God of Israel shall be her God, and, though he slay her, yet will she trust in him and never forsake him. But her request is, Let me go to the field, and glean ears of corn. Those that are well born, and have been well brought up, know not what straits they may be reduced to, nor what mean employments they may be obliged to get their bread by, Lam 4:5. When the case is thus melancholy, let Ruth be remembered, who is a great example, (1.) Of humility. When Providence had made her poor she did not say, "To glean, which is in effect to beg, I am ashamed," but cheerfully stoops to the meanness of her circumstances and accommodates herself to her lot. High spirits can more easily starve than stoop; Ruth was none of those. She does not tell her mother she was never brought up to live upon crumbs. Though she was not brought up to it, she is brought down to it, and is not uneasy at it. Nay, it is her own motion, not her mother's injunction. Humility is one of the brightest ornaments of youth, and one of the best omens. Before Ruth's honour was this humility. Observe how humbly she speaks of herself, in her expectation of leave to glean: Let me glean after him in whose sight I shall find grace. She does not say, "I will go and glean, and surely nobody will deny me the liberty," but, "I will go and glean, in the hope that somebody will allow me the liberty." Note, Poor people must not demand kindness as a debt, but humbly ask it, and take it as a favour, though in ever so small a matter. It becomes the poor to use entreaties. (2.) Of industry. She does not say to her mother-in-law, "Let me now go a visiting to the ladies of the town, or go a walking in the fields to take the air and be merry; I cannot sit all day moping with you." No, it is not sport, but business, that her heart is upon: "Let me go and glean ears of corn, which will turn to some good account." She was one of those virtuous women that love not to eat the bread of idleness, but love to take pains. This is an example to young people. Let them learn betimes to labour, and, what their hand finds to do, do it with their might. A disposition to diligence bodes well both for this world and the other. Love not sleep, love not sport, love not sauntering; but love business. It is also an example to poor people to work for their living, and not beg that which they are able to earn. We must not be shy of any honest employment, though it be mean, ergon ouden oneidos - No labour is a reproach. Sin is a thing below us, but we must not think any thing else so That Providence calls us to. (3.) Of regard to her mother. Though she was but her mother-in-law, and though, being loosed by death from the law of her husband, she might easily suppose herself thereby loosed from the law of her husband's mother, yet she is dutifully observant of her. She will not go out without letting her know and asking her leave. This respect young people ought to show to their parents and governors; it is part of the honour due to them. She did not say, "Mother, if you will go with me, I will go glean:" but, "Do you sit at home and take your ease, and I will go abroad, and take pains." Juniores ad labores - Youth should work. Let young people take advice from the aged, but not put them upon toil. (4.) Of dependence upon Providence, intimated in that, I will glean after him in whose sight I shall find grace. She knows not which way to go, nor whom to enquire for, but will trust Providence to raise her up some friend or other that will be kind to her. Let us always keep us good thoughts of the divine providence, and believe that while we do well it will do well for us. And it did well for Ruth; for when she went out alone, without guide or companion, to glean, her hap was to light on the field of Boaz, Rut 2:3. To her it seemed casual. She knew not whose field it was, nor had she any reason for going to that more than any other, and therefore it is said to be her hap; but Providence directed her steps to this field. Note, God wisely orders small events; and those that seem altogether contingent serve his own glory and the good of his people. Many a great affair is brought about by a little turn, which seemed fortuitous to us, but was directed by Providence with design.

Now Boaz himself appears, and a great deal of decency there appears in his carriage both towards his own servants and towards this poor stranger. I. Towards his own servants, and those that were employed for him in reaping and gathering in his corn. Harvest-time is busy time, many hands must then be at work. Boaz that had much, being a mighty man of wealth, had much to do, and consequently many to work under him and to live upon him. As goods are increased those are increased that eat them, and what good has the owner thereof save the beholding of them with his eyes? Boaz is here an example of a good master. 1. He had a servant that was set over the reapers, Rut 2:6. In great families it is requisite there should be one to oversee the rest of the servants, and appoint to each their portion both of work and meat. Ministers are such servants in God's house, and it is requisite that they be both wise and faithful, and show their Lord all things, as he here, Rut 2:6. 2. Yet he came himself to his reapers, to see how the work went forward, if he found any thing amiss to rectify it, and to give further orders what should be done. This was both for his own interest (he that wholly leaves his business to others will have it done by the halves; the master's eye makes a fat horse) and it was also for the encouragement of his servants, who would go on the more cheerfully in their work when their master countenanced them so far as to make them a visit. Masters that live at ease should think with tenderness of those that toil for them and bear the burden and heat of the day. 3. Kind and pious salutations were interchanged between Boaz and his reapers. (1.) He said to them, The Lord be with you; and they replied, The Lord bless thee, Rut 2:4. Hereby they expressed, [1.] Their mutual respect to each other; he to them as good servants, and they to him as a good master. When he came to them he did not fall a chiding them, as if he came only to find fault and exercise his authority, but he prayed for them: "The Lord be with you, prosper you, and give you health and strength, and preserve you from any disaster." Nor did they, as soon as ever he was out of hearing, fall a cursing him, as some ill-natured servants that hate their master's eye, but they returned his courtesy: "The Lord bless thee, and make our labours serviceable to thy prosperity." Things are likely to go on well in a house where there is such good-will as this between master and servants. [2.] Their joint-dependence upon the divine providence. They express their kindness to each other by praying one for another. They show not only their courtesy, but their piety, and acknowledgement that all good comes from the presence and blessing of God, which therefore we should value and desire above any thing else both for ourselves and others. (2.) Let us hence learn to use, [1.] Courteous salutations, as expressions of a sincere good-will to our friends. [2.] Pious ejaculations, lifting up our hearts to God for his favour, in such short prayers as these. Only we must take heed that they do not degenerate into formality, lest in them we take the name of the Lord our God in vain; but, if we be serious in them, we may in them keep up our communion with God, and fetch in mercy and grace from him. It appears to have been the usual custom thus to wish reapers good speed, Psa 129:7, Psa 129:8. 4. He took an account from his reapers concerning a stranger he met with in the field, and gave necessary orders concerning her, that they should not touch her (Rut 2:9) nor reproach her, Rut 2:15. Masters must take care, not only that they do no hurt themselves, but that they suffer not their servants and those under them to do hurt. He also ordered them to be kind to her, and let fall some of the handfuls on purpose for her. Though it is fit that masters should restrain and rebuke their servants' wastefulness, yet they should not tie them up from being charitable, but give them allowance for that, with prudent directions. II. Boaz was very kind to Ruth, and showed her a great deal of favour, induced to it by the account he had of her, and what he observed concerning her, God also inclining his heart to countenance her. Coming among his reapers, he observed this stranger among them, and got intelligence from his steward who she was, and here is a very particular account of what passed concerning her. 1. The steward gave to Boaz a very fair account of her, proper to recommend her to his favour, Rut 2:6, Rut 2:7. (1.) That she was a stranger, and therefore one of those that by the law of God were to gather the gleanings of the harvest, Lev 19:9, Lev 19:10. She is the Moabitish damsel. (2.) That she was allied to his family; she came back with Naomi, the wife of Elimelech, a kinsman of Boaz. (3.) That she was a proselyte, for she came out of the country of Moab to settle in the land of Israel. (4.) That she was very modest, and had not gleaned till she had asked leave. (5.) That she was very industrious, and had continued close to her work from morning even until now. And the poor that are industrious and willing to take pains are fit to be encouraged. Now, in the heat of the day, she tarried a little in the house or booth that was set up in the field for shelter from the weather to repose herself, and some suggest that it is probably she retired for her devotion. But she soon came back to her work, and, except that little intermission, kept close to it all day, though it was not what she had been used to. Servants should be just in the character and reports they give to their masters, and take heed they do not misrepresent any person, nor without cause discourage their master's charity. 2. Boaz was hereupon extremely civil to her in divers instances. (1.) He ordered her to attend his reapers in every field they gathered in and not to glean in the field of another, for she should not need to go any where else to better herself (Rut 2:8): Abide here fast by my maidens; for those of her own sex were the fittest company for her. (2.) He charged all his servants to be very tender of her and respectful to her, and no doubt they would be so to one to whom they saw their master kind. She was a stranger, and it is probably her language, dress, and mien differed much from theirs; but he charged them that they should not in any thing affront her, or be abusive to her, as rude servants are too apt to be to strangers. (3.) He bade her welcome to the entertainment he had provided for his own servants. He ordered her, not only to drink of the water which was drawn for them (for that seems to be the liquor he means, Rut 2:9, drawn from the famous well of Beth-lehem which was by the gate, the water of which David longed for, Sa2 23:15), but at meal-time to come and eat of their bread (Rut 2:14), yea, and she should be welcome to their sauce too: Come, dip thy morsel in the vinegar, to make it savoury; for God allows us not only nourishing but relishing food, not for necessity only, but for delight. And for encouragement o her, and direction to the servants, he himself, happening to be present when the reapers sat down to meat, reached her parched corn to eat. It is no disparagement to the finest hand to be reached forth to the needy (Pro 31:20), and to be employed in serving the poor. Observe, Boaz was not scanty in his provision for his reapers, but sent them so much more than enough for themselves as would be entertainment for a stranger. Thus there is that scattereth and yet increaseth. (4.) He commended her for her dutiful respect to her mother-in-law, which, though he did not know her by sight, yet he had heard of (Rut 2:11): It has been fully shown me all that thou hast done unto thy mother-in-law. Note, Those that do well ought to have the praise of it. But that which especially he commended her for was that she had left her own country, and had become a proselyte to the Jewish religion; for so the Chaldee expounds it: "Thou hast come to be proselyted, and to dwell among a people whom thou knowest not." Those that leave all, to embrace the true religion, are worthy of double honour. (5.) He prayed for her (Rut 2:12): The Lord recompense thy work. Her strong affection to the commonwealth of Israel, to which she was by birth an alien, was such a work of the divine grace in her as would certainly be crowned with a full reward by him under whose wings she had come to trust. Note, Those that by faith come under the wings of the divine grace, and have a full complacency and confidence in that grace, may be sure of a full recompence of reward for their so doing. From this expression, the Jews describe a proselyte to be one that is gathered under the wings of the divine majesty. (6.) He encouraged her to go on in her gleaning, and did not offer to take her off from that; for the greatest kindness we can do our poor relations is to assist and encourage their industry. Boaz ordered his servants to let her glean among the sheaves, where other gleaners were not allowed to come, and not to reproach her, that is, not to call her thief, or to suspect her of taking more than was allowed her, Rut 2:15. All this shows Boaz to have been a man of a generous spirit, and one that, according to the law, considered the heart of a stranger. 3. Ruth received his favours with a great deal of humility and gratitude, and conducted herself with as much propriety in her place as he did himself in his, but little thinking that she should shortly be the mistress of that field she was now gleaning in. (1.) She paid all possible respect to him, and gave him honour, according to the usage of the country (Rut 2:10): She fell on her face, and bowed herself to the ground. Note, Good breeding is a great ornament to religion; and we must render honour to whom honour is due. (2.) She humbly owned herself unworthy of his favours: "I am a stranger (Rut 2:10) and not like one of thy handmaids (Rut 2:13), not so well dressed nor so well taught, not so neat nor so handy." Note, It well becomes us all to think meanly of ourselves, and to take notice of that in ourselves which is diminishing, esteeming others better than ourselves. (3.) She gratefully acknowledged his kindness to her; though it was no great expense to him, nor much more than what he was obliged to by the divine law, yet she magnifies and admires it: Why have I found grace in thy eyes? Rut 2:10. (4.) She begs the continuance of his good-will: Let me find favour in they sight (Rut 2:13), and owns that what he had said had been a cordial to her: Thou hast comforted me, for that thou hast spoken friendly to me. Those that are great, and in high places, know not how much good they may do to their inferiors with a kind look or by speaking friendly to them; and so small an expense, one would think, they should not grudge, when it shall be put upon the score of their charity. (5.) When Boaz gave her her dinner with his reapers she only ate so much as would suffice her, and left the rest, and immediately rose up to glean, Rut 2:14, Rut 2:15. She did not, under pretence either of her want or of her labour, eat more than was convenient for her, nor so much as to unfit her for work in the afternoon. Temperance is a friend to industry; and we must eat and drink to strengthen us for business, not to indispose us to it.

Here, I. Ruth finishes her day's work, Rut 2:17. 1. She took care not to lose time, for she gleaned until evening. We must not be weary of well-doing, because in due season we shall reap. She did not make an excuse to sit still, or go home, till the evening. Let us work the works of him that sent us, while it is day. She scarcely used, much less did she abuse, the kindness of Boaz; for, though he ordered his servants to leave handfuls for her, she continued to glean the scattered ears. 2. She took care not to lose what she had gathered, but threshed it herself, that she might the more easily carry it home, and might have it ready for use. The slothful man roasteth not that which he took in hunting, and so loseth the benefit of it, but the substance of a diligent man is precious, Pro 12:27. Ruth had gathered it ear by ear, but, when she had put it all together, it was an ephah of barley, about four pecks. Many a little makes a great deal. It is an encouragement to industry that in all labour, even that of gleaning, there is profit, but the talk of the lips tendeth only to penury. When she had got her corn into as little compass as she could, she took it up herself, and carried it into the city, though, had she asked them, it is likely some of Boaz's servants would have done that for her. We should study to be as little as possible troublesome to those that are kind to us. She did not think it either too hard or too mean a service to carry her corn herself into the city, but was rather pleased with what she had gotten by her own industry, and careful to secure it; and let us thus take care that we lose not those things which we have wrought, which we have gained, Jo2 1:8. II. She paid her respects to her mother-in-law, went straight home to her and did not go to converse with Boaz's servants, showed her what she had gleaned, that she might see she had not been idle. 1. She entertained her with what she had left of the good dinner Boaz had given her. She gave to her what she had reserved, after she was sufficed (Rut 2:18), which refers to Rut 2:14. If she had any thing better than another, her mother should have part with her. Thus, having shown industry abroad, she showed piety at home; so children's maintaining their parents is called (Ti1 5:4), and it is part of the honour due to them by the fifth commandment, Mat 15:6. 2. She gave her an account of her day's work, and how a kind providence had favoured her in it, which made it very comfortable to her; for the gleanings that a righteous man hath are better than the harvests of many wicked, Psa 37:16. (1.) Naomi asked her where she had been: Where hast thou gleaned today? Note, Parents should take care to enquire into the ways of their children, how, and where, and in what company they spend their time. This may prevent many extravagancies which children, left to themselves, run into, by which they bring both themselves and their parents to shame. If we are not our brethren's, yet surely we are our children's keepers: and we know what a son Adonijah proved, that had never been chidden. Parents should examine their children, not to frighten nor discourage them, not so as to make them hate home or tempt them to tell a lie, but to commend them if they have done well, and with mildness to reprove and caution them if they have done otherwise. It is a good question for us to ask ourselves in the close of every day, "Where have I gleaned today? What improvements have I made in knowledge and grace? What have I done or obtained that will turn to a good account?" (2.) Ruth gave her a particular account of the kindness she had received from Boaz (Rut 2:19) and the hopes she had of further kindness from him, he having ordered her to attend his servants throughout all the harvest, Rut 2:21. Note, Children should look upon themselves as accountable to their parents and to those that are over them, and not think it a disparagement to them to be examined; let them do that which is good, and they shall have praise of the same. Ruth told her mother what kindness Boaz had shown her, that she might take some occasion or another to acknowledge it and return him thanks; but she did not tell her how Boaz had commended her, v. 11. Humility teaches us, not only not to praise ourselves, but not to be forward to publish others' praises of us. (3.) We are here told what Naomi said to it. [1.] She prayed heartily for him that had been her daughter's benefactor, even before she knew who it was (Rut 2:19): Blessed be he, whoever he was, that did take knowledge of thee, shooting the arrow of prayer at a venture. But more particularly when she was told who it was (Rut 2:20): Blessed be he of the Lord. Note, The poor must pray for those that are kind and liberal to them, and thus requite them, when they are not capable of making them any other requital. Let the loins of the poor bless those that refresh them, Job 29:13; Job 31:20. And he that hears the cries of the poor against their oppressors (Exo 22:27), it may be hoped, will hear the prayers of the poor for their benefactors. She now remembered the former kindnesses Boaz had shown to her husband and sons, and joins those to this: he has not left off his kindness to the living and to the dead. If we generously show kindness even to those that seem to have forgotten our former favours, perhaps it may help to revive the remembrance even of those which seem buried. [2.] She acquainted Ruth with the relation their family was in to Boaz: The man is near of kin to us. It should seem she had been so long in Moab that she had forgotten her kindred in the land of Israel, till by this providence God brought it to her mind. At least she had not told Ruth of it, though it might have been some encouragement to a young proselyte. Unlike to humble Naomi are many, who, though fallen into decay themselves, are continually boasting of their great relations. Nay, Observe the chain of thought here, and in it a chain of providences, bringing about what was designed concerning Ruth. Ruth names Boaz as one that had been kind to her. Naomi bethinks herself who that should be, and presently recollects herself: "The man is near of kin to us; now that I hear his name, I remember him very well." This thought brings in another: "He is our next kinsman, our goel, that has the right to redeem our estate that was mortgaged, and therefore from him we may expect further kindness. He is the likeliest man in all Bethlehem to set us up." Thus God brings things to our mind, sometimes on a sudden, that prove to have a wonderful tendency to our good. [3.] She appointed Ruth to continue her attendance in the fields of Boaz (Rut 2:22): "Let them not meet thee in any other field, for that will be construed a contempt of his courtesy." Our blessed Saviour is our Goel; it is he that has a right to redeem. If we expect to receive benefit by him, let us closely adhere to him, and his fields, and his family; let us not go to the world and its fields for that which is to be had with him only, and which he has encouraged us to expect from him. Has the Lord dealt bountifully with us? Let us not be found in any other field, nor seek for happiness and satisfaction in the creature. Tradesmen take it ill if those that are in their books go to another shop. We lose divine favours if we slight them. Some think Naomi gave her daughter-in-law a tacit rebuke; she had spoken (Rut 2:21) of keeping fast by the young men. "Nay," said Naomi (Rut 2:22), "It is good that thou go out with his maidens; they are fitter company for thee than the young men." But they are too critical. Ruth spoke of the young men because they were the principal labourers, and to them Boaz had given directions concerning her; and Naomi takes it for granted that, while she attended the young men, her society would be with the maidens, as was fit. Ruth dutifully observed her mother's directions; she continued to glean, to the end, not only of barley-harvest, but of the wheat-harvest, which followed it, that she might gather food in harvest to serve for winter, Pro 6:6-8. She also kept fast by the maidens of Boaz, with whom she afterwards cultivated an acquaintance, which might do her service, Rut 2:23. But she constantly came to her mother at night in due time, as became a virtuous woman, that was for working days, and not for merry nights. And when the harvest was ended (as bishop Patrick expounds it) she did not gad abroad, but kept her aged mother company at home. Dinah went out to see the daughters of the land, and we know what a disgrace her vanity ended in. Ruth kept at home, and helped to maintain her mother, and went out on no other errand than to get provision for her, and we shall find afterwards what preferment her humility and industry ended in. Seest thou a man diligent in his business? Honour is before him.

Here is, I. Boaz's good management of his common affairs. It is probable, according to the common usage, 1. When his servants winnowed, he was with them, and had his eye upon them, to prevent, not their stealing any of his corn (he had no reason to fear that), but their waste of it through carelessness in the winnowing of it. Masters may sustain great losses by servants that are heedless, though they be honest, which is a reason why men should be diligent to know the state of their own flocks, and look well to them. 2. When he had more than ordinary work to be done, he treated his servants with extraordinary entertainments, and, for their encouragement, did eat and drink with them. It well becomes those that are rich and great to be generous to, and also to be familiar with, those that are under them, and employed for them. 3. When Boaz had supped with his workmen, and been awhile pleasant with them, he went to bed in due time, so early that by midnight he had his first sleep (Rut 3:8), and thus he would be fit for his business betimes next morning. All that are good husbands will keep good hours, and not indulge themselves nor their families in unseasonable mirth. The Chaldee paraphrase tell us (Rut 3:7) that Boaz ate and drank and his heart was good (and so the Hebrew word is), and he blessed the name of the Lord, who had heard his prayers, and taken away the famine from the land of Israel. So that he went sober to bed, his heart was in a good frame, and not overcharged with surfeiting and drunkenness. And he did not go to bed without prayer. Now that he had eaten and was full he blessed the Lord, and now that he was going to rest he committed himself to the divine protection; it was well he did, for he had an unusual temptation before him, though he knew not of it. 4. He had his bed or couch laid at the end of the heap of corn; not because he had set his heart upon it, nor only that he might watch and keep it safe from thieves, but it was too late to go home to the city, and here he would be near his work, and ready for it next morning, and he would show that he was not nice or curious in his lodging, neither took state nor consulted his ease, but was, like his father Jacob, a plain man, that, when there was occasion, could make his bed in a barn, and, if need were, sleep contentedly in the straw. II. Ruth's good assurance in the management of her affair. She observed her mother's orders, went and laid herself down, not by his side, but overcross his bed's feet, in her clothes, and kept awake, waiting for an opportunity to tell her errand. When he awaked in the night, and perceived there was somebody at his feet, and enquired who it was, she told him her name and then her errand (Rut 3:9), that she came to put herself under his protection, as the person appointed by the divine law to be her protector: "Thou art he that has a right to redeem a family and an estate from perishing, and therefore let this ruin be under thy hand: and spread thy skirt over me - be pleased to espouse me and my cause." Thus must we by faith apply ourselves to Jesus Christ as our next kinsman, that is able to redeem us, come under his wings, as we are invited (Mat 23:37), and beg of him to spread his skirt over us. "Lord Jesus, take me into thy covenant and under thy care. I am oppressed, undertake for me." III. The good acceptance Ruth gained with Boaz. What she did had no ill-effect, either one way or other, so that Naomi was not mistaken in her good opinion of her kinsman. He knew her demand was just and honourable, and treated her accordingly, and did not deal with his sister as with a harlot, Gen 34:31. For, 1. He did not offer to violate her chastity, though he had all the opportunity that could be. The Chaldee paraphrase thus descants upon it: - He subdued his concupiscence, and did not approach to her, but did as Joseph the Just, who would not come near to his Egyptian mistress, and as Phaltiel the Pious, who, when Saul had given him Michal, David's wife (Sa1 25:44), put a sword between himself and her, that he might not touch her. Boaz knew it was not any sinful lust that brought her thither, and therefore bravely maintained both his own honour and hers. 2. He did not put any ill construction upon what she did, did not reproach her as an impudent woman and unfit to make an honest man a wife. She having approved herself well in the fields, and all her conduct having been modest and decent, he would not, from this instance, entertain the least suspicion of her character nor seem to do so, perhaps blaming himself that he had not offered the service of a kinsman to these distressed widows, and saved her this trouble, and ready to say as Judah concerning his daughter-in-law, She is more righteous than I. But on the contrary, (1.) He commended her, spoke kindly to her, called her his daughter, and spoke honourably of her, as a woman of eminent virtue. She had shown in this instance more kindness to her mother-in-law, and to the family into which she had matched, than in any instance yet. It was very kind to leave her own country and come along with her mother to the land of Israel, to dwell with her, and help to maintain her. For this he had blessed her (Rut 2:12); but now he says, Thou hast shown more kindness in the latter end than at the beginning (Rut 3:10), in that she consulted not her own fancy, but her husband's family, in marrying again. She received not the addresses of young men (much less did she seek them) whether poor or rich, but was willing to marry as the divine law directed, though it was to an old man, because it was for the honour and interest of the family into which she had matched, and for which she had an entire kindness. Young people must aim, in disposing of themselves, not so much to please their own eye as to please God and their parents. (2.) He promised her marriage (Rut 3:11): "Fear not that I will slight thee, or expose thee; no, I will do all that thou requirest, for it is the same that the law requires, from the next of kin, and I have no reason to decline it, for all the city of my people doth know that thou art a virtuous woman," Rut 3:11. Note, [1.] Exemplary virtue ought to have its due praise (Phi 4:8), and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman, and poverty often obscures the lustre of virtue; yet Ruth's virtues, even in a mean condition, were generally taken notice of and could not be hid; nay, her virtues took away the reproach of her poverty. If poor people be but good people, they shall have honour from God and man. Ruth had been remarkable for her humility, which paved the way to this honour. The less she proclaimed her own goodness the more did her neighbours take notice of it. [2.] In the choice of yoke-fellows, virtue should especially be regarded, known approved virtue. Let religion determine the choice, and it will certainly crown the choice and make it comfortable. Wisdom is better than gold, and, when it is said to be good with an inheritance, the meaning is that an inheritance is worth little without it. (3.) He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. This he knew, but we may reasonably suppose Naomi (who had been long abroad, and could not be exact in the pedigree of her husband's family) was ignorant of it, otherwise she would never have sent her daughter to make her claim of Boaz. Yet he does not bid her go herself to this other kinsman; this would have been to put too great a hardship upon her: but he promises, [1.] That he would himself propose it to the other kinsman, and know his mind. The Hebrew word for a widow signifies one that is dumb. Boaz will therefore open his mouth for the dumb (Pro 31:8), and will say that for this widow which she knew not how to say for herself. [2.] That, if the other kinsman refused to do the kinsman's part, he would do it, would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage (Rut 3:13): As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning. Bishop Hall thus sums up this matter in his contemplations: - "Boaz, instead of touching her as a wanton, blesseth her as a father, encourageth her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, more happy, than she came. O admirable temperance, worthy the progenitor of him in whose lips and heart there was no guile!"

We are here told, I. How Ruth was dismissed by Boaz. It would not have been safe for her to go home in the dead of the night; therefore she lay at his feet (not by his side) until morning. But as soon as ever the day broke, that she had light to go home by, she got away, before one could know another, that, if she were seen, yet she might not be known to be abroad so unseasonably. She was not shy of being known to be a gleaner in the field, nor ashamed of that mark of her poverty. But she would not willingly be known to be a night-walker, for her virtue was her greatest honour, and that which she most valued. Boaz dismissed her, 1. With a charge to keep counsel (Rut 3:14): Let it not be known that a woman came into the floor, and lay all night so near to Boaz; for, though they needed not to care much what people said of them while they were both conscious to themselves of an unspotted purity, yet, because few could have come so near the fire as they did and not have been scorched, had it been known it would have occasioned suspicions in some and reflections from others. Good people would have been troubled, and bad people would have triumphed, and therefore let it not be known. Note, We must always take care, not only to keep a good conscience, but to keep a good name: either we must not do that which, though innocent, is liable to be misinterpreted, or, if we do, we must not let it be known. We must avoid not only sin, but scandal. There was likewise a particular reason for concealment here. If this matter should take wind, it might prejudice the freedom of the other kinsman's choice, and he would make this his reason for refusing Ruth, that Boaz and she had been together. 2. He dismissed her with a good present of corn, which would be very acceptable to her poor mother at home, and an evidence for her that he had not sent her away in dislike, which Naomi might have suspected if he had sent her away empty. He gave it to her in her veil, or apron, or mantle, gave it to her by measure. Like a prudent corn-master, he kept an account of all he delivered out. It was six measures, that is six omers as is supposed, ten of which made an ephah; whatever the measure was, it is probable he gave her as much as she could well carry, Rut 3:15. And the Chaldee says, Strength was given her from the Lord to carry it; and adds that now it was told her by the spirit of prophecy that from her should descend six of the most righteous men of their age, namely, David, Daniel, his three companions, and the king Messiah. II. How she was welcomed by her mother-in-law. She asked her, "Who art thou, my daughter? Art thou a bride or no? Must I give thee joy?" So Ruth told her how the matter stood (Rut 3:17), whereupon her mother, 1. Advised her to be satisfied in what was done: Sit still, my daughter, till thou know how the matter will fall (Rut 3:18) - how it is decreed in heaven, so the Chaldee reads it, for marriages are made there. She had done all that was fit for her to do, and now she must patiently wait the issue and not be perplexed about it. Let us learn hence to cast our care upon providence, to follow that and attend the motions of it, composing ourselves into an expectation of the event, with a resolution to acquiesce in it, whatever it be. Sometimes that proves best done for us that is least our own doing. "Sit still, therefore, and see how the matter will fall, and say, Let it fall how it will, I am ready for it." 2. She assured her that Boaz, having undertaken this matter, would approve himself a faithful careful friend: He will not be at rest till he have finished the matter. Though it was a busy time with him in his fields and his floor, yet, having undertaken to serve his friend, he would not neglect the business. Naomi believes that Ruth has won his heart, and that therefore he will not be easy till he knows whether she be his or no. This she gives as a reason why Ruth should sit still and not perplex herself about it, that Boaz had undertaken it, and he would be sure to manage it well. Much more reason have good Christians to be careful for nothing, but cast their care on God, because he has promised to care for them: and what need have we to care if he do? Sit still, and see how the matter will fall, for the Lord will perfect that which concerns thee, and will make it to work for good to thee, Psa 37:4, Psa 37:5; Psa 138:8. Your strength is to sit still, Isa 30:7.

This is such a description of bad times as, some think, could scarcely agree to the times of Hezekiah, when this prophet prophesied; and therefore they rather take it as a prediction of what should be in the reign of Manasseh. But we may rather suppose it to be in the reign of Ahaz (and in that reign he prophesied, ch. 1:1) or in the beginning of Hezekiah's time, before the reformation he was instrumental in; nay, in the best of his days, and when he had done his best to purge out corruptions, still there was much amiss. The prophet cries out, Woe is me! He bemoans himself that his lot was cast in such a degenerate age, and thinks it his great unhappiness that he lived among a people that were ripening apace for a ruin which many a good man would unavoidably be involved in. Thus David cries out, Woe is me that I sojourn in Mesech! He laments, 1. That there were so few good people to be found, even among those that were God's people; and this was their reproach: The good man has perished out of the earth, or out of the land, the land of Canaan; it was a good land, and a land of uprightness (Isa 26:10), but there were few good men in it, none upright among them, Mic 7:2. The good man is a godly man and a merciful man; the word signifies both. Those are completely good men that are devout towards God and compassionate and beneficent towards men, that love mercy and walk with God. "These have perished; those few honest men that some time ago enriched and adorned our country are now dead and gone, and there are none risen up in their stead that tread in their steps; honesty is banished, and there is no such thing as a good man to be met with. Those that were of religious education have degenerated, and become as bad as the worst; the godly man ceases," Psa 12:1. This is illustrated by a comparison (Mic 7:1): they were as when they have gathered the summer fruits; it was as hard a thing to find a good man as to find any of the summer-fruits (which were the choicest and best, and therefore must carefully be gathered in) when the harvest is over. The prophet is ready to say, as Elijah in his time (Kg1 19:10), I, even I only, am left. Good men, who used to hang in clusters, are now as the grape-gleanings of the vintage, here and there a berry, Isa 17:6. You can find no societies of them as bunches of grapes, but those that are are single persons: There is no cluster to eat; and the best and fullest grapes are those that grow in large clusters. Some think that this intimates not only that good people were few, but that those few who remained, who went for good people, were good for little, like the small withered grapes, the refuse that were left behind, not only by the gatherer, but by the gleaner. When the prophet observed this universal degeneracy it made him desire the first-ripe fruit; he wished to see such worthy good men as were in the former ages, were the ornaments of the primitive times, and as far excelled the best of all the present age as the first and full-ripe fruits do those of the latter growth, that never come to maturity. When we read and hear of the wisdom and zeal, the strictness and conscientiousness, the devotion and charity, of the professors of religion in former ages, and see the reverse of this in those of the present age, we cannot but sit down, and wish, with a sigh, O for primitive Christianity again! Where are the plainness and integrity of those that went before us? Where are the Israelites indeed, without guile? Our souls desire them, but in vain. The golden age is gone, and past recall; we must make the best of what is, for we are not likely to see such times as have been. 2. That there were so many wicked mischievous people among them, not only none that did any good, but multitudes that did all the hurt they could: "They all lie in wait for blood, and hunt every man his brother. To get wealth to themselves, they care not what wrong, what hurt, they do to their neighbours and nearest relations. They act as if mankind were in a state of war, and force were the only right. They are as beasts of prey to their neighbours, for they all lie in wait for blood as lions for their prey; they thirst after it, make nothing of taking away any man's life or livelihood to serve a turn for themselves, and lie in wait for an opportunity to do it. Their neighbours are as beasts of prey to them, for they hunt every man his brother with a net; they persecute them as noxious creatures, fit to be taken and destroyed, though they are innocent excellent ones." We say of him that is outlawed, Caput gerit lupinum - He is to be hunted as a wolf. "Or they hunt them as men do the game, to feast upon it; they have a thousand cursed arts of ensnaring men to their ruin, so that they may but get by it. Thus they do mischief with both hands earnestly; their hearts desire it, their heads contrive it, and then both hands are ready to put it in execution." Note, The more eager and intent men are upon any sinful pursuit, and the more pains they take in it, the more provoking it is. 3. That the magistrates, who by their office ought to have been the patrons and protectors of right, were the practicers and promoters of wrong: That they may do evil with both hands earnestly, to excite and animate themselves in it, the prince asketh, and the judge asketh, for a reward, for a bribe, with which they well be hired to exert all their power for the supporting and carrying on of any wicked design with both hands. They do evil with both hands well (so some read it); they do evil with a great deal of art and dexterity; they praise themselves for doing it so well. Others read it thus: To do evil they have both hands (they catch at an opportunity of doing mischief), but to do good the prince and the judge ask for a reward; if they do any good offices they are mercenary in them, and must be paid for them. The great man, who has wealth and power to do good, is not ashamed to utter his mischievous desire in conjunction with the prince and the judge, who are ready to support him and stand by him in it. So they wrap it up; they perplex the matter, involve it, and make it intricate (so some understand it), that they may lose equity in a mist, and so make the cause turn which way they please. It is ill with a people when their princes, and judges, and great men are in a confederacy to pervert justice. And it is a sad character that is given of them (Mic 7:4), that the best of them is as a brier, and the most upright is sharper than a thorn-hedge; it is a dangerous thing to have any thing to do with them; he that touches them must be fenced with iron (Sa2 23:6, Sa2 23:7), he shall be sure to be scratched, to have his clothes torn, and his eyes almost pulled out. And, if this be the character of the best and most upright, what are the worst? And, when things have come to this pass, the day of thy watchmen comes, that is, as it follows, the day of thy visitation, when God will reckon with thee for all this wickedness, which is called the day of the watchmen, because their prophets, whom God set as watchmen over them, had often warned them of that day. When all flesh have corrupted their way, even the best and the most upright, what can be expected but a day of visitation, a deluge of judgments, as that which drowned the old world when the earth was filled with violence? 4. That there was no faith in man; people had grown so universally treacherous that one knew not whom to repose any confidence in, Mic 7:5. "Those that have any sense of honour, or spark of virtue, remaining in them, have a firm regard to the laws of friendship; they would not discover what passed in private conversation, nor divulge secrets, to the prejudice of a friend. But those things are now made a jest of; you will not meet with a friend that you dare trust, whose word you dare take, or who will have any tenderness or concern for you; so that wise men shall give it and take it for a rule, trust you not in a friend, for you will find him false, you can trust him no further than you can see him; and even him that passes for an honest man you will find to be so only with good looking to. Nay, as for him that undertakes to be your guide, to lead you into any business which he professes to understand better than you, you cannot put a confidence in him, for he will be sure to mislead you if he can get any thing by it." Some by a guide understand a husband, who is called the guide of thy youth; and that agrees well enough with what follows, "Keep the doors of thy lips from her that lieth in thy bosom, from thy own wife; take heed what thou sayest before her, lest she betray thee, as Delilah did Samson, lest she be the bird of the air that carries the voice of that which thou sayest in thy bed-chamber," Ecc 10:20. It is an evil time indeed when the prudent are obliged even thus far to keep silence. 5. That children were abusive to their parents, and men had no comfort, no satisfaction, in their own families and their nearest relations, Mic 7:6. The times are bad indeed when the son dishonours his father, gives him bad language, exposes him, threatens him, and studies to do him a mischief, when the daughter rises up in rebellion against her own mother, having no sense of duty, or natural affection; and no marvel that then the daughter-in-law quarrels with her mother-in-law, and is vexatious to her. Either they cannot agree about their property and interest, or their humours and passions clash, or from a spirit of bigotry and persecution, the brother shall deliver up the brother to death, and the father the child, Mat 10:4; Luk 21:16. It is sad when a man's betrayers and worst enemies are the men of his own house, his own children and servants, that should be his guard and his best friends. Note, The contempt and violation of the laws of domestic duties are a sad symptom of a universal corruption of manners. Those are never likely to come to good that are undutiful to their parents, and study to be provoking to them and cross them.

They who pretend to be critical in the Harmony of the evangelists, place this passage, and all that follows to the end of ch. 9 before the sermon on the mount, according to the order which Mark and Luke observe in placing it. Dr. Lightfoot places only this passage before the sermon on the mount, and Mat 8:18, etc. after. Here we have, I. A particular account of the cure of Peter's wife's mother, who was ill of a fever; in which observe, 1. The case, which was nothing extraordinary; fevers are the most common distempers; but, the patient being a near relation of Peter's, it is recorded as an instance of Christ's peculiar care of, and kindness to, the families of his disciples. Here we find, (1.) That Peter had a wife, and yet was called to be an apostle of Christ; and Christ countenanced the marriage state, by being thus kind to his wife's relations. The church of Rome, therefore, which forbids ministers to marry, goes contrary to that apostle from whom they pretend to derive an infallibility. (2.) That Peter had a house, though Christ had not, Mat 8:20. Thus was the disciple better provided for than his Lord. (3.) That he had a house at Capernaum, though he was originally of Bethsaida; it is probably, he removed to Capernaum, when Christ removed thither, and made that his principal residence. Note, It is worth while to change our quarters, that we may be near to Christ, and have opportunities of converse with him. When the ark removes, Israel must remove and go after it. (4.) That he had his wife's mother with him in his family, which is an example to yoke-fellows to be kind to one another's relations as their own. Probably, this good woman was old, and yet was respected and taken care of, as old people ought to be, with all possible tenderness. (5.) That she lay ill of a fever. Neither the strength of youth, nor the weakness and coldness of age, will be a fence against diseases of this kind. The palsy was a chronical disease, the fever an acute disease, but both were brought to Christ. 2. The cure, Mat 8:15. (1.) How it was effected; He touched her hand; not to know the disease, as the physicians do, by the pulse, but to heal it. This was an intimation of his kindness and tenderness; he is himself touched with the feeling of our infirmities; it likewise shows the way of spiritual healing, by the exerting of the power of Christ with his word, and the application of Christ to ourselves. The scripture speaks the word, the Spirit gives the touch, touches the heart, touches the hand. (2.) How it was evidenced: this showed that the fever left her, she arose, and ministered to them. By this it appears, [1.] That the mercy was perfected. They that recover from fevers by the power of nature are commonly weak and feeble, and unfit for business a great while after; to show therefore that this cure was above the power of nature, she was immediately so well as to go about the business of the house. [2.] That the mercy was sanctified; and the mercies that are so are indeed perfected. Though she was thus dignified by a peculiar favour, yet she does not assume importance, but is as ready to wait at table, if there be occasion, as any servant. They must be humble whom Christ has honoured; being thus delivered, she studies what she shall render. It is very fit that they whom Christ hath healed should minister unto him, as his humble servants, all their days. II. Here is a general account of the many cures that Christ wrought. This cure of Peter's mother-in-law brought him abundance of patients. "He healed such a one; why not me? Such a one's friend, why not mine?" Now we are here told, 1. What he did, Mat 8:16. (1.) He cast out devils; cast out the evil spirits with his word. There may be much of Satan's agency, by the divine permission, in those diseases of which natural causes may be assigned, as in Job's boils, especially in the diseases of the mind; but, about the time of Christ's being in the world, there seems to have been more than ordinary letting loose of the devil, to possess and vex the bodies of people; he came, having great wrath, for he knew that his time was short; and God wisely ordered it so, that Christ might have the fairer and more frequent opportunities of showing his power over Satan, and the purpose and design of his coming into the world, which was to disarm and dispossess Satan, to break his power, and to destroy his works; and his success was as glorious as his design was gracious. (2.) He healed all that were sick; all without exception, though the patient was ever so mean, and the case ever so bad. 2. How the scripture was herein fulfilled, v. 17. The accomplishment of the Old Testament prophecies was the great thing Christ had in his eye, and the great proof of his being the Messiah: among other things, it was written of him (Isa 53:4), Surely he hath borne our griefs, and carried our sorrows: it is referred to, Pe1 2:24, and there it is construed, he hath borne our sins; here it is referred to, and is construed, he hath borne our sicknesses; our sins make our sicknesses our griefs; Christ bore away sin by the merit of his death, and bore away sickness by the miracles of his life; nay, though those miracles are ceased, we may say, that he bore our sicknesses then, when he bore our sins in his own body upon the tree; for sin is both the cause and the sting of sickness. Many are the diseases and calamities to which we are liable in the body: and there is more, in this one line of the gospels, to support and comfort us under them, than in all the writings of the philosophers - that Jesus Christ bore our sicknesses, and carried our sorrows; he bore them before us; though he was never sick, yet he was hungry, and thirsty, and weary, and troubled in spirit, sorrowful and very heavy; he bore them for us in his passion, and bears them with us in compassion, being touched with the feeling of our infirmities: and thus he bears them off from us, and makes them sit light, if it be not our own fault. Observe how emphatically it is expressed here: Himself took our infirmities, and bare our sicknesses; he was both able and willing to interpose in that matter, and concerned to deal with our infirmities and sicknesses, as our Physician; that part of the calamity of the human nature was his particular care, which he evidenced by his great readiness to cure diseases; and he is no less powerful, no less tender now, for we are sure that never were any the worse for going to heaven.

All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on. We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it. I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith. He tells them what they should suffer, and from whom. 1. What they should suffer: hard things to be sure; for, Behold, I send you forth as sheep in the midst of wolves, Mat 10:16. And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect. (1.) They must expect to be hated, Mat 10:22. Ye shall be hated for my name's sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses. If the world hated Christ without a cause (Joh 15:25), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, Co1 4:13. We hate what is noxious, and they are counted the troublers of the land (Kg1 18:17), and the tormentors of their neighbours, Rev 11:10. It is grievous to be hated, and to be the object of so much ill-will, but it is for thy name's sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself. (2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to deliver you up to the councils (Mat 10:17, Mat 10:18), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Ecc 3:16. They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ's disciples, was dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in the acts of the apostles. (3.) They must expect to be put to death (Mat 10:21); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army's not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev 11:11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phi 2:17; Ti2 4:6); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause. (4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, Mat 10:25. They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, Mat 10:26) that which is hid will be brought to light. (5.) These sufferings are here represented by a sword and division, Mat 10:34, Mat 10:35. Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; "no," says Christ, "I did not come with a view to give them peace; peace in heaven they may be sure of, but not peace on earth." Christ came to give us peace with God, peace in our consciences, peace with our brethren, but in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them fRom. for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal peace, but while there are and will be so many that reject him (and those not only the children of this world, but the seed of the serpent), the children of God, that are called out of the world, must expect to feel the fruits of their enmity. [1.] Look not for peace, but a sword, Christ came to give the sword of the word, with which his disciples fight against the world, and conquering work this sword has made (Rev 6:4; Rev 19:21), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word (Act 7:54), and tormented by the testimony of Christ's witnesses (Rev 11:10), and cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people's graces, and the filling up of the measure of their enemies' sins. [2.] Look not for peace, but division (Mat 10:35), I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. 2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was good will toward men, and the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus the blood-thirsty hate the upright, but the just seek his soul (Pro 29:10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph 2:2. These hard things Christ's disciples must suffer, (1.) From men (Mat 10:17). "Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you" - such is the depravity and degeneracy of that nature (homo homini lupus, - man is a wolf to man), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, Co1 15:32. It is a sad pass that the world is come to, when the best friends it has, have need to beware of men. It aggravates the troubles of Christ's suffering servants, that they arise from those who are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind: Saevis inter se convenit ursis - Even savage bears agree among themselves. It is very grievous to have men rise up against us (Psa 124:1-8), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men (Co1 2:14); men of this world, Psa 17:14. Saints are more than men, and are redeemed from among men, and therefore are hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils. They are men, and therefore subordinate, dependent, dying creatures; they are men, but they are but men (Psa 9:20), and who art thou, that thou shouldst be afraid of a man that shall die? Isa 51:12. Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, Pe1 2:4. (2.) From professing men, men that have a form of godliness, and make a show of religion. They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ's ministers to be a branch of their religion. Paul was five times scourged in the synagogues, Co2 11:24. The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service (Joh 16:2), and say, Let the Lord be glorified, Isa 66:5; Zac 11:4, Zac 11:5. But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue. (3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, Joh 18:30. Ye shall be brought before governors and kings (Mat 10:18), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ (Pro 8:15), and should be his servants, and his church's protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church. The kings of the earth set themselves against his kingdom, Psa 2:1, Psa 2:2; Act 4:25, Act 4:26. Note, It has often been the lot of good men to have great men for their enemies. (4.) From all men (Mat 10:22). Ye shall be hated of all men, of all wicked men, and these are the generality of men, for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ's righteous cause, that we may say, the friends of it are hated of all men; they are all gone astray, and, therefore, eat up my people, Psa 14:3. As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev 13:3. Every man is a liar, and therefore a hater of truth. (5.) From those of their own kindred. The brother shall deliver up the brother to death, Mat 10:21. A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, Mat 10:35. In general, a man's foes shall be they of his own household (Mat 10:36). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who rage against the Lord, and his anointed ones, break even these bonds in sunder, and cast away even these cords from them, Psa 2:2, Psa 2:3. Christ's spouse suffers hard things from the anger of her own mother's children, Sol 1:6. Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal (Psa 55:12, Psa 55:13); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Pro 18:19. The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that all that will live godly in Christ Jesus, must suffer persecution; and through many tribulations we must expect to enter into the kingdom of God. II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says, 1. By way of counsel and direction in several things. (1.) Be ye wise as serpents, Mat 10:16. "You may be so" (so some take it, only as a permission); "you may be as wary as you please, provided you be harmless as doves." But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. "Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety." The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and, therefore, they need the serpent's wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, Mat 21:24, Mat 21:25; Mat 22:17, Mat 22:18, Mat 22:19; Joh 7:6, Joh 7:7; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul's wisdom, Act 23:6, Act 23:7. In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the serpent to secure his head, that it may not be broken, to stop his ear to the voice of the charmer (Psa 58:4, Psa 58:5), and to take shelter in the clefts of the rocks; and herein we may be wise as serpents. We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time, and not to give offence, if we can help it. (2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war. (3.) Beware of men, Mat 10:17. "Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man's fidelity; be jealous of the most plausible pretensions; trust not in a friend, no, not in the wife of thy bosom," Mic 7:5. Note, It becomes those who are gracious to be cautious, for we are taught to cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to beware of men, of false brethren. (4.) Take no thought how or what ye shall speak, Mat 10:19. "When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this care be cast upon God, as well as that - what you shall eat and what you shall drink. Do not study to make fine speeches, ad captandam benevolentiam - to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then verbaque praevisam rem non invita sequentur - suitable expressions will readily occur." Never any spoke better before governors and kings than those three champions, who took no thought before, what they should speak: O Nebuchadnezzar, we are not careful to answer thee in this matter, Dan 3:16. See Psa 119:46. Note, The disciples of Christ must be more thoughtful how to do well than how to speak well; how to keep their integrity than how to vindicate it. Non magna loquimur, sed vivimus - Our lives, not boasting words, form the best apology. (5.) When they persecute you in this city, flee to another, Mat 10:23. "Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety." Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to them a door of escape. He that flies may fight again. It is no inglorious thing for Christ's soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of danger, though they must not go out of the way of duty. Observe Christ's care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but when one city is made too hot for them, another is reserved for a cooler shade, and a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God's opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases wisdom and integrity are profitable to direct. (6.) Fear them not (Mat 10:26), because they can but kill the body (Mat 10:28). Note, it is the duty and interest of Christ's disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear, yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so good a hope through grace. Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here, [1.] A good reason against this fear, taken from the limited power of the enemies; they kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further; they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power. Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom 8:35, Rom 8:37. If, therefore, we were more concerned about our souls, as our jewels, we should be less afraid of men, whose power cannot rob us of them; they can but kill the body, which would quickly die of itself, not the soul, which will enjoy itself and its God in spite of them. They can but crush the cabinet: a heathen set the tyrant at defiance with this, Tunde capsam Anaxarchi, Anaxarchum nom laedis - you may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is untouched. Seneca undertakes to make it out, that you cannot hurt a wise and good man, because death itself is no real evil to him. Si maximum illud ultra quod nihil habent iratae leges, aut saevissimi domini minantur, in quo imperium suum fortuna consumit, aequo placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem - If with calmness and composure we meet that last extremity, beyond which injured laws and merciless tyrants have nothing to inflict, and in which fortune terminates her dominion, we know that death is not an evil, because it does not occasion the slightest injury. Seneca De Constantid. [2.] A good remedy against it, and that is, to fear God. Fear him who is able to destroy both soul and body in hell. Note, First, Hell is the destruction both of soul and body; not of the being of either, but the well - being of both; it is the ruin of the whole man; if the soul be lost, the body is lost too. They sinned together; the body was the soul's tempter to sin, and its tool in sin, and they must eternally suffer together. Secondly, This destruction comes from the power of God: he is able to destroy; it is a destruction from his glorious power (Th2 1:9); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom 9:22. Thirdly, God is therefore to be feared, even by the best saints in this world. Knowing the terrors of the Lord, we persuade men to stand in awe of him. If according to his fear so is his wrath, then according to his wrath so should his fear be, especially because none knows the power of his anger, Psa 90:11. When Adam, in innocency, was awed by a threatening, let none of Christ's disciples think that they need not the restraint of a holy fear. Happy is the man that fears always. The God of Abraham, who was then dead, is called the Fear of Isaac, who was yet alive, Gen 31:42, Gen 31:53. Fourthly, The fear of God, and of his power reigning in the soul, will be a sovereign antidote against the fear of man. It is better to fall under the frowns of all the world, than under God's frowns, and therefore, as it is most right in itself, so it is most safe for us, to obey God rather than men, Act 4:19. They who are afraid of a man that shall die, forget the Lord their Maker, Isa 51:12, Isa 51:13; Neh 4:14. (7.) What I tell you in darkness, that speak ye in light (Mat 10:27); "whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy you, but to suppress that, and, therefore, whatever be the consequence, publish that." What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that they received from Jesus Christ, Heb 2:3. They spake what he told them - that, all that, and nothing but that. Those ambassadors received their instructions in private, in darkness, in the ear, in corners, in parables. Many things Christ spake openly, and nothing in secret varying from what he preached in public, Joh 18:20. But the particular instructions which he gave his disciples after his resurrection, concerning the things pertaining to the kingdom of God, were whispered in the ear (Act 1:3), for then he never showed himself openly. But they must deliver their embassy publicly, in the light, and upon the house-tops; for the doctrine of the gospel is what all are concerned in (Pro 1:20, Pro 1:21; Pro 8:2, Pro 8:3), therefore he that hath ears to hear, let him hear. The first indication of the reception of the Gentiles into the church, was upon a house-top, Act 10:9. Note, There is no part of Christ's gospel that needs, upon any account, to be concealed; the whole counsel of God must be revealed, Act 20:27. In never so mixed a multitude let it be plainly and fully delivered. 2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer. (1.) Here is one word peculiar to their present mission, Mat 10:23. Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that the kingdom of the Son of man, the Messiah, was at hand; they were to pray, Thy kingdom come: now they should not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said the Son of man is coming, and behold, he comes. Christ will confirm the word of his messengers, Isa 44:26. [2.] That it should be made good quickly. Note, It is matter of comfort to Christ's labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station. When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world. (2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words. [1.] That their sufferings were for a testimony against them and the Gentiles, Mat 10:18. When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God's people, and especially God's ministers, are his witnesses (Isa 43:10), not only in their doing work, but in their suffering work. Hence they are called martyrs - witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when the saints shall judge the world; and the reason of the sentence will be, Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev 11:7. If they be Christ's witnesses, they shall be sure to have their charges borne. [2.] That upon all occasions they should have God's special presence with them, and the immediate assistance of his Holy Spirit, particularly when they should be called out to bear their testimony before governors and kings; it shall be given you (said Christ) in that same hour what ye shall speak. Christ's disciples were chosen from among the foolish of the world, unlearned and ignorant men, and, therefore, might justly distrust their own abilities, especially when they were called before great men. When Moses was sent to Pharaoh, he complained, I am not eloquent, Exo 4:10. When Jeremiah was set over the kingdoms, he objec

In these verses, we have, I. A particular account of one miracle that Christ wrought, in the cure of Peter's wife's mother, who was ill of a fever. This passage we had before, in Matthew. Observe, 1. When Christ had done that which spread his fame throughout all parts, he did not then sit still, as some think that they may lie in bed when their name is up. No, he continued to do good, for that was it he aimed at, and not his own honour. Nay, those who are in reputation, had need be busy and careful to keep it up. 2. When he came out of the synagogue, where he had taught and healed with a divine authority, yet he conversed familiarly with the poor fishermen that attended him, and did not think it below him. Let the same mind, the same lowly mind, be in us, that was in him. 3. He went into Peter's house, probably invited thither to such entertainment as a poor fisherman could give him, and he accepted of it. The apostles left all for Christ; so far as that what they had should not hinder them from him, yet not so, but that they might use it for him. 4. He cured his mother-in-law, who was sick. Wherever Christ comes, he comes to do good, and will be sure to pay richly for his entertainment. Observe, How complete the cure was; when the fever left her, it did not, as usual, leave her weak, but the same hand that healed her, strengthened her, so that she was able to minister to them; the cure is in order to that, to fit for action, that we may minister to Christ, and to those that are his for his sake. II. A general account of many cures he wrought - diseases healed, devils expelled. It was on the evening of the sabbath, when the sun did set, or was set; perhaps many scrupled bringing their sick to him, till the sabbath was over, but their weakness therein was no prejudice to them in applying to Christ. Though he proved it lawful to heal on the sabbath days, yet, if any stumbled at it, they were welcome at another time. Now observe, 1. How numerous the patients were; All the city was gathered at the door, as beggars for a dole. That one cure in the synagogue occasioned this crowding after him. Others speeding well with Christ should quicken us in our enquiries after him. Now the Sun of righteousness rises with healing under his wings; to him shall the gathering of the people be. Observe, How Christ was flocked after in a private house, as well as in the synagogue; wherever he is, there let his servants, his patients, be. And in the evening of the sabbath, when the public worship is over, we must continue our attendance upon Jesus Christ; he healed, as Paul preached, publicly, and from house to house. 2. How powerful the Physician was; he healed all that were brought to him, though ever so many. Nor was it some one particular disease, that Christ set up for the cure of, but he healed those that were sick of divers diseases, for his word was a panpharmacon - a salve for every sore. And that miracle particularly which he wrought in the synagogue, he repeated in the house at night; for he cast out many devils, and suffered not the devils to speak, for he made them know who he was, and that silenced them. Or, He suffered them not to say that they knew him (so it may be read); he would not permit any more of them to say, as they did (Mar 1:24), I know thee, who thou art. III. His retirement to his private devotion (Mar 1:35); He prayed, prayed alone; to set us an example of secret prayer. Though as God he was prayed to, as man he prayed. Though he was glorifying God, and doing good, in his public work, yet he found time to be alone with his Father; and thus it became him to fulfil all righteousness. Now observe, 1. The time when Christ prayed. (1.) It was in the morning, the morning after the sabbath day. Note, When a sabbath day is over and past, we must not think that we may intermit our devotion till the next sabbath: no, though we go not to the synagogue, we must go to the throne of grace, every day in the week; and the morning after the sabbath particularly, that we may preserve the good impressions of the day. This morning was the morning of the first day of the week, which afterward he sanctified, and made remarkable, by another sort of rising early. (2.) It was early, a great while before day. When others were asleep in their beds, he was praying, as a genuine Son of David, who seeks God early, and directs his prayer in the morning; nay, and at midnight will rise to give thanks. It has been said, The morning is a friend to the Muses - Aurora Musis amica; and it is no less so to the Graces. When our spirits are most fresh and lively, then we should take time for devout exercises. He that is the first and best, ought to have the first and best. 2. The place where he prayed; He departed into a solitary place, either out of town, or some remote garden or out-building. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired, to set us an example to his own rule, When thou prayest enter into thy closet. Secret prayer must be made secretly. Those that have the most business in public, and of the best kind, must sometimes be alone with God; must retire into solitude, there to converse with God, and keep up communion with him. IV. His return to his public work. The disciples thought they were up early, but found their Master was up before them, and they enquired which way he went, followed him to his solitary place, and there found him at prayer, Mar 1:36, Mar 1:37. They told him that he was much wanted, that there were a great many patients waiting for him; All men seek for thee. They were proud that their Master was become so popular already, and would have him appear in public, yet more in that place, because it was their own city; and we are apt to be partial to the places we know and are interested in. "No," saith Christ, "Capernaum must not have the monopoly of the Messiah's preaching and miracles. Let us go into the next towns, the villages that lie about here, that I may preach there also, and work miracles there, for therefore came I forth, not to be constantly resident in one place, but to go about doing good." Even the inhabitants of the villages in Israel shall rehearse the righteous acts of the Lord, Jdg 5:11. Observe, Christ had still an eye to the end wherefore he came forth, and closely pursued that; nor will he be drawn by importunity, or the persuasions of his friends, to decline from that; for (Mar 1:39) he preached in their synagogues throughout all Galilee, and, to illustrate and confirm his doctrine, he cast out devils. Note, Christ's doctrine is Satan's destruction.

HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39) And they went into Capernaum--(See on Mat 4:13). and straightway on the sabbath day he entered into the synagogue, and taught--This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.

When Christ was expelled Nazareth, he came to Capernaum, another city of Galilee. The account we have in these verses of his preaching and miracles there we had before, Mar 1:21, etc. Observe, I. His preaching: He taught them on the sabbath days, Luk 4:31. In hearing the word preached, as an ordinance of God, we worship God, and it is a proper work for sabbath days. Christ's preaching much affected the people (Luk 4:32); they were astonished at his doctrine, there was weight in every word he said, and admirable discoveries were made to them by it. The doctrine itself was astonishing, and not only as it came from one that had not had a liberal education. His word was with power; there was a commanding force in it, and a working power went along with it to the conscience of men. The doctrine Paul preached hereby proved itself to be of God, that it came in demonstration of the Spirit and of power. II. His miracles. Of these we have here, 1. Two particularly specified, showing Christ to be, (1.) A controller and conqueror of Satan, in the world of mankind, and in the souls of people, by his power to cast him out of the bodies of those he had taken possession of; for for this purpose was he manifested, that he might destroy the works of the devil. Observe, [1.] The devil is an unclean spirit, his nature directly contrary to that of the pure and holy God, and degenerated from what it was at first. [2.] This unclean spirit works in the children of men; in the souls of many, as then in men's bodies. [3.] It is possible that those who are very much under the power and working of Satan may yet be found in the synagogue, among the worshippers of God. [4.] Even the devils know and believe that Jesus Christ is the Holy One of God, is sent of God, and is a Holy One. [5.] They believe and tremble. This unclean spirit cried out with a loud voice, under a certain fearful looking for of judgment, and apprehensive that Christ was now come to destroy him. Unclean spirits are subject to continual frights. [6.] The devils have nothing to do with Jesus Christ, nor desire to have any thing to do with him; for he took not on him the nature of angels. [7.] Christ has the devil under check: He rebuked him, saying, Hold thy peace; and this word he spoke with power; phimōthēti - Be muzzled, Christ did not only enjoin him silence, but stopped his mouth, and forced him to be silent against his will. [8.] In the breaking of Satan's power, both the enemy that is conquered shows his malice, and Christ, the conqueror, shows his over-ruling grace. Here, First, The devil showed what he would have done, when he threw the man in the midst, with force and fury, as if he would have dashed him to pieces. But, Secondly, Christ showed what a power he had over him, in that he not only forced him to leave him, but to leave him without so much as hurting him, without giving him a parting blow, a parting gripe. Whom Satan cannot destroy, he will do all the hurt he can to; but this is a comfort, he can harm them no further than Christ permits; nay, he shall not do them any real harm. He came out, and hurt him not; that is, the poor man was perfectly well in an instant, though the devil left him with so much rage that all that were present thought he had torn him to pieces. [9.] Christ's power over devils was universally acknowledged and adored, Luk 4:36. No one doubted the truth of the miracle; it was evident beyond contradiction, nor was any thing suggested to diminish the glory of it, for they were all amazed, saying, What a word is this! They that pretended to cast out devils did it with abundance of charms and spells, to pacify the devil, and lull him asleep, as it were; but Christ commanded them with authority and power, which they could not gainsay or resist. Even the prince of the power of the air is his vassal, and trembles before him. [10.] This, as much as any thing, gained Christ a reputation, and spread his fame. This instance of his power, which many now-a-days make light of, was then, by them that were eye-witnesses of it (and those no fools either, but men of penetration), magnified, and was looked upon as greatly magnifying him (Luk 4:37); upon the account of this, the fame of him went out, more than ever, into every place of the country round about. Our Lord Jesus, when he set out at first in his public ministry, was greatly talked of, more than afterwards, when people's admiration wore off with the novelty of the thing. (2.) Christ showed himself to be a healer of diseases. In the former, he struck at the root of man's misery, which was Satan's enmity, the origin of all the mischief: in this, he strikes at one of the most spreading branches of it, one of the most common calamities of human life, and that is bodily diseases, which came in with sin, are the most common and sensible corrections for it in this life, and contribute as much as any thing towards the making of our few days full of trouble. These our Lord Jesus came to take away the sting of, and, as an indication of that intention, when he was on earth, chose to confirm his doctrine by such miracles, mostly, as took away the diseases themselves. Of all bodily diseases none are more common or fatal to grown people than fevers; these come suddenly, and suddenly cut off the number of men's months in the midst; they are sometimes epidemical, and slay their thousands in a little time. Now here we have Christ's curing a fever with a word's speaking; the place was in Simon's house, his patient was Simon's wife's mother, Luk 4:38, Luk 4:39. Observe, [1.] Christ is a guest that will pay well for his entertainment; those that bid him welcome into their hearts and houses shall be no losers by him; he comes with healing. [2.] Even families that Christ visits may be visited with sickness. Houses that are blessed with his distinguishing favours are liable to the common calamities of this life. Simon's wife's mother was ill of a fever. Lord, behold, he whom thou lovest is sick. [3.] Even good people may sometimes be exercised with the sharpest afflictions, more grievous than others: She was taken with a great fever, very acute, and high, and threatening; perhaps it seized her head, and made her delirious. The most gentle fevers may by degrees prove dangerous; but this was at first a great fever. [4.] No age can exempt from diseases. It is probable that Peter's mother-in-law was in years, and yet in a fever. [5.] When our relations are sick, we ought to apply ourselves to Christ, by faith and prayer, on their account: They besought him for her; and there is a particular promise that the prayer of faith shall benefit the sick. [6.] Christ has a tender concern for his people when they are in sickness and distress: He stood over her, as one concerned for her, and compassionating her case. [7.] Christ had, and still has, a sovereign power over bodily diseases: He rebuked the fever, and with a word's speaking commanded it away, and it left her. He saith to diseases, Go, and they go; Come, and they come; and can still rebuke fevers, even great fevers. [8.] This proves Christ's cures to be miraculous, that they were done in an instant: Immediately she arose. [9.] Where Christ gives a new life, in recovery from sickness, he designs and expects that it should be a new life indeed, spent more than ever in his service, to his glory. If distempers be rebuked, and we arise from a bed of sickness, we must set ourselves to minister to Jesus Christ. [10.] Those that minister to Christ must be ready to minister to all that are his for his sake: She ministered to them, not only to him that had cured her, but to them that had besought him for her. We must study to be grateful to those that have prayed for us. 2. A general account given by wholesale of many other miracles of the same kind, which Christ did. (1.) He cured many that were diseased, even all without exception that made their application to him, and it was when the sun was setting (Luk 4:40); in the evening of that sabbath day which he had spent in the synagogue. Note, It is good to do a full sabbath day's work, to abound in the work of the day, in some good work or other, even till sun-set; as those that call the sabbath, and the business of it, a delight. Observe, He cured all that were sick, poor as well as rich, and though they were sick of divers diseases; so that there was no room to suspect that he had only a specific for some one disease. He had a remedy for every malady. The sign he used in healing was laying his hands on the sick; not lifting up his hands for them, for he healed as having authority. He healed by his own power. And thus he would put honour upon that sign which was afterwards used in conferring the Holy Ghost. (2.) He cast the devil out of many that were possessed, Luk 4:41. Confessions were extorted from the demoniacs. They said, Thou art Christ the Son of God, but they said it crying with rage and indignation; it was a confession upon the rack, and therefore was not admitted in evidence. Christ rebuked them, and did not suffer them to say that they knew him to be the Christ, that it might appear, beyond all contradiction, that he had obtained a conquest over them, and not made a compact with them. 3. Here is his removal from Capernaum, Luk 4:42, Luk 4:43. (1.) He retired for awhile into a place of solitude. It was but a little while that he allowed himself for sleep; not only because a little served him, but because he was content with a little, and never indulged himself in ease; but, when it was day, he went into a desert place, not to live constantly like a hermit, but to be sometimes alone with God, as even those should be, and contrive to be, that are most engaged in public work, or else their work will go on but poorly, and they will find themselves never less alone than when thus alone. (2.) He returned again to the places of concourse and to the work he had to do there. Though a desert place may be a convenient retreat, yet it is not a convenient residence, because we were not sent into this world to live to ourselves, no, not to the best part of ourselves only, but to glorify God and do good in our generation. [1.] He was earnestly solicited to stay at Capernaum. The people were exceedingly fond of him; I doubt, more because he had healed their sick than because he had preached repentance to them. They sought him, enquired which way he went; and, though it was in a desert place, they came unto him. A desert is no desert if we be with Christ there. They detained him that he should not depart from them, so that if he would go it should not be for want of invitation. His old neighbours at Nazareth had driven him from them, but his new acquaintances at Capernaum were very importunate for his continuance with them. Note, It ought not to discourage the ministers of Christ that some reject them, for they will meet with others that will welcome them and their message. [2.] He chose rather to diffuse the light of his gospel to many places than to fix it to one, that no one might pretend to be a mother-church to the rest. Though he was welcome at Capernaum, and had done abundance of good there, yet he is sent to preach the gospel to other cities also; and Capernaum must not insist upon his stay there. They that enjoy the benefit of the gospel must be willing that others also should share in that benefit, and not covet the monopoly of it; and those ministers who are not driven from one place may yet be drawn to another by a prospect of greater usefulness. Christ, though he preached not in vain in the synagogue at Capernaum, yet would not be tied to that, but preached in the synagogues of Galilee, Luk 4:44. Bonum est sui diffusivum - What is good is self-diffusive. It is well for us that our Lord Jesus has not tied himself to any one place or people, but, wherever two or three are gathered in his name, he will be in the midst of them: and even in Galilee of the Gentiles his special presence is in the Christian synagogues.

PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41) suffered them not to speak--The marginal reading ("to say that they knew him to be Christ") here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, because He and they would thus seem to be one interest, as His enemies actually alleged. (See on Mat 12:24, &c.; see also Act 16:16-18.)