Resultados para: "NATHANAEL"

<p>Two great truths are abundantly made out in these verses: -
I. That the people of God are a happy people, especially upon account of the covenant that is between them and God. The people of Israel were so as a figure of the gospel Israel. Three things complete their happiness: -
1. The covenant-relations wherein they stand to God, Isa 44:1, Isa 44:2. Israel is here called Jeshurun - the upright one; for those only, like Nathanael, are Israelites indeed, in whom is no guile, and those only shall have the everlasting benefit of these promises. Jacob and Israel had been represented, in the close of the foregoing chapter, as very provoking and obnoxious to God&#039;s wrath, and already given to the curse and to reproaches; but, as if God&#039;s bowels yearned towards him and his repentings were kindled together, mercy steps in with a non-obstante - notwithstanding, to all these quarrels: &quot;Yet now, hear, O Jacob my servant! thou and I will be friends again for all this.&quot; God had said (Isa 43:25), I am he that blotteth out thy transgression, which is the only thing that creates this distance; and when that is taken away the streams of mercy run again in their former channel. The pardon of sin is the inlet of all the other blessings of the covenant. So and so I will do for them, says God (Heb 8:12), for I will be merciful to their unrighteousness. Therefore hear, O Jacob! hear these comfortable words; therefore fear not, O Jacob! fear not thy troubles, for by the pardon of sin the property of them too is altered. Now the relations wherein they stand to him are very encouraging. (1.) They are his servants; and those that serve him he will own and stand by and see that they be not wronged. (2.) They are his chosen, and he will abide by his choice; he knows those that are his, and those whom he has chosen he takes under special protection. (3.) They are his creatures. He made them, and brought them into being; he formed them, and cast them into shape; he began betimes with them, for he formed them from the womb; and therefore he will help them over their difficulties and help them in their services.
2. The covenant-blessings which he has secured to them and theirs, Isa 44:3, Isa 44:4. (1.) Those that are sensible of their spiritual wants, and the insufficiency of the creature to supply them, shall have abundant satisfaction in God: I will pour water upon him that is thirsty, that thirsts after righteousness; he shall be filled. Water shall be poured out to those who truly desire spiritual blessings above all the delights of sense. (2.) Those that are barren as the dry ground shall be watered with the grace of God, with floods of that grace, and God will himself give the increase. If the ground be ever so dry, God has floods of grace to water it with. (3.) The water God will pour out is his Spirit (Joh 7:39), which God will pour out without measure upon the seed, that is, Christ (Gal 3:16), and by measure upon all the seed of the faithful, upon all the praying wrestling seed of Jacob, Luk 11:13. This is the great New Testament promise, that God, having sent his servant Christ, and upheld him, will send his Spirit to uphold us. (4.) This gift of the Holy Ghost is the great blessing God had reserved the plentiful effusion of for the latter days: I will pour my Spirit, that is, my blessing; for where God gives his Spirit he will give all other blessings. (5.) This is reserved for the seed and offspring of the church; for so the covenant of grace runs: I will be a God to thee and to thy seed. To all who are thus made to partake of the privileges of adoption God will give the spirit of adoption. (6.) Hereby there shall be a great increase of the church. Thus it shall be spread to distant places. Thus it shall be propagated and perpetuated to after-times: They shall spring up and grow as fast as willows by the watercourses, and in every thing that is virtuous and praiseworthy shall be eminent and excel all about them, as the willows overtop the grass among which they grow, Isa 44:4. Note, It is a great happiness to the church, and a great pleasure to good men, to see the rising generation hopeful and promising. And it will be so if God pour his Spirit upon them, that blessing, that blessing of blessings.
3. The consent they cheerfully give to their part of the covenant, Isa 44:5. When the Jews returned out of captivity they renewed their covenant with God (Jer 50:5), particularly that they would have no more to do with idols, Hos 14:2, Hos 14:3, Hos 14:8. Backsliders must thus repent and do their first works. Many of those that were without did at that time join themselves to them, invited by that glorious appearance of God for them, Zac 8:23; Est 8:17. And they say, We are the Lord&#039;s and call themselves by the name of Jacob; for there was one law, one covenant, for the stranger and for those that were born in the land. And doubtless it looks further yet, to the conversion of the Gentiles, and the multitudes of them who, upon the effusion of the Spirit, after Christ&#039;s ascension, should be joined to the Lord and added to the church. These converts are one and another, very many, of different ranks and nations, and all welcome to God, Col 3:11. When one does it another shall by his example be invited to do it, and then another; thus the zeal of one may provoke many. (1.) They shall resign themselves to God: not one in the name of the rest, but every one for himself shall say, &quot;I am the Lord&#039;s; he has an incontestable right to rule me, and I submit to him, to all his commands, to all his disposal. I am, and will be, his only, his wholly, his for ever, will be for his interests, will be for his praise; living and dying I will be his.&quot; (2.) They shall incorporate themselves with the people of God, call themselves by the name of Jacob, forgetting their own people and their fathers&#039; house, and desirous to wear the character and livery of God&#039;s family. They shall love all God&#039;s people, shall associate with them, give them the right hand of fellowship, espouse their cause, seek the good of the church in general and of all the particular members of it, and be willing to take their lot with them in all conditions. (3.) They shall do this very solemnly. Some of them shall subscribe with their hand unto the Lord, as, for the confirming of a bargain, a man sets his hand to it, and delivers it as his act and deed. The more express we are in our covenanting with God the better, Exo 24:7; Jos 24:26, Jos 24:27; Neh 9:38. Fast bind, fast find.
II. That, as the Israel of God are a happy people, so the God of Israel is a great God, and he is God alone. This also, as the former, speaks abundant satisfaction to all that trust in him, Isa 44:6-8. Observe here, to God&#039;s glory and our comfort, 1. That the God we trust in is a God of incontestable sovereignty and irresistible power. He is the Lord, Jehovah, self-existent and self-sufficient; and he is the Lord of hosts, of all the hosts of heaven and earth, of angels and men. 2. That he stands in relation to, and has a particular concern for, his church. He is the King of Israel and his Redeemer; therefore his Redeemer because his King; and those that take God for their King shall have him for their Redeemer. When God would assert himself God alone he proclaims himself Israel&#039;s God, that his people may be encouraged both to adhere to him and to triumph in him. 3. That he is eternal - the first and the last. He is God from everlasting, before the worlds were, and will be so to everlasting, when the world shall be no more. If there were not a God to create, nothing would ever have been; and, if there were not a God to uphold, all would soon come to nothing again. He is all in all, is the first cause, from whom are all things, and the last end, to and for whom are all things (Rom 11:36), the Alpha and the Omega, Rev 1:11. 4. That he is God alone (Isa 44:6): Besides me there is no God. Is there a God besides me? Isa 44:8. We will appeal to the greatest scholars. Did they ever in all their reading meet with any other? To those that have had the largest acquaintance with the world. Did they ever meet with any other? There are gods many (Co1 8:5, Co1 8:6), called gods, and counterfeit gods: but is there any besides our God that is infinite and eternal, any besides him that is the creator of the world and the protector and benefactor of the whole creation, any besides him that can do that for their worshippers which he can and will do for his? &quot;You are my witnesses. I have been a nonsuch to you. You have tried other gods; have you found any of them all-sufficient to you, or any of them like me? Yea, there is no god,&quot; no rock (so the word is), none besides Jehovah that can be a rock for a foundation to build on, a rock for shelter to flee to. God is the rock, and their rock is not as ours, Deu 32:4, Deu 32:31. I know not any; as if he had said, &quot;I never met with any that offered to stand in competition with me, or that durst bring their pretensions to a fair trial; if I did know of any that could befriend you better than I can, I would recommend you to them; but I know not any.&quot; There is no God besides Jehovah. He is infinite, and therefore there can be no other; he is all-sufficient, and therefore there needs no other. This is designed for the confirming of the hopes of God&#039;s people in the promise of their deliverance out of Babylon, and, in order to that, for the curing of them of their idolatry; when the affliction had done its work it should be removed. They are reminded of the first and great article of their creed, that the Lord their God is one Lord, Deu 6:4. And therefore, (1.) They needed not to hope in any other god. Those on whom the sun shines need neither moon nor stars, nor the light of their own fire. (2.) They needed not to fear any other god. Their own God was more able to do them good than all the false and counterfeit gods of their enemies were to do them hurt. 5. That none besides could foretel these things to come, which God now by his prophet gave notice of to the world, above 200 years before they came to pass (Isa 44:7): &quot;Who, as I, shall call, shall call Cyrus to Babylon? Is there any but God that can call effectually, and has every creature, every heart, at his beck? Who shall declare it, how it shall be, and by whom, as I do?&quot; Nay, God goes further; he not only sees it in order, as having the foreknowledge of it, but sets it in order, as having the sole management and direction of it. Can any other pretend to this? He has always set things in order according to the counsel of his own will, ever since he appointed the ancient people, the people of Israel, who could give a truer and fuller account of the antiquities of their own nation than any other kingdom in the world could give of theirs. Ever since he appointed that people to be his peculiar people his providence was particularly conversant about them, and he told them beforehand the events that should occur respecting them - their bondage in Egypt, their deliverance from it, and their settlement in Canaan. All was set in order in the divine predictions as well as in the divine purposes. Could any other have done so? Would any other have been so far concerned for them? He challenges the pretenders to show the things that shall come hereafter: &quot;Let them, if they can, tell us the name of the man that shall destroy Babylon ad deliver Israel? Nay, if they cannot pretend to tell us the things that shall come hereafter, let them tell us the things that are coming, that are nigh at hand and at the door. Let them tell us what shall come to pass tomorrow; but they cannot do that; fear them not therefore, nor be afraid of them. What harm can they do you? What hindrance can they give to your deliverance, when I have told thee it shall be accomplished in its season, and I have solemnly declared it?&quot; Note, Those who have the word of God&#039;s promise to depend upon need not be afraid of any adverse powers or policies whatsoever.</p>

<p>It is a very comfortable but with which this chapter begins, and very reviving to those who lay the interests of God&#039;s church near their heart and are concerned for the welfare of it. When we sometimes see the corruptions of the church, especially of church-rulers, princes, priests, and prophets, seeking their own things and not the things of God, and when we soon after see the desolations of the church, Zion for their sakes ploughed as a field, we are ready to fear that it will one day perish between both, that the name of Israel shall be no more in remembrance; we are ready to give up all for gone, and to conclude the church will have neither root not branch upon earth. But let not our faith fail in this matter; out of the ashes of the church another phoenix shall arise. In the last words of the foregoing chapter we left the mountain of the house as desolate and waste as the high places of the forest; and is it possible that such a wilderness should ever become a fruitful field again? Yes, the first words of this chapter bring in the mountain of the Lord&#039;s house as much dignified by being frequented as ever it had been disgraced by being deserted. Though Zion be ploughed as a field, yet God has not cast off his people, but by the fall of the Jews salvation has come to the Gentiles, so that it proves to be the riches of the world, Rom 11:11, Rom 11:12. This is the mystery which God by the prophet here shows us, and he says the very same in the first three verses of this chapter which another prophet said by the word of the Lord at the same time (Isa 2:2-4), that out of the mouth of these two witnesses these promises might be established; and very precious promises they are, relating to the gospel-church, which have been in part accomplished, and will be yet more and more, for he is faithful that has promised.
I. That there shall be a church for God set up in the world, after the defection and destruction of the Jewish church, and this in the last days; that is, as some of the rabbin themselves acknowledge, in the days of the Messiah. The people of God shall be incorporated by a new charter, a new spiritual way of worship shall be enacted, and a new institution of offices to attend it; better privileges shall be granted by this new charter, and better provision made for enlarging and establishing the kingdom of God among men than had been made by the Old Testament constitution: The mountain of the house of the Lord shall again appear firm ground for God&#039;s faithful worshippers to stand, and go, and build upon, in their attendance on him, Mic 4:1. And it shall be a centre of unity to them; a church shall be set up in the world, to which the Lord will be daily adding such as shall be saved.
II. That this church shall be firmly founded and well-built: It shall be established in the top of the mountains; Christ himself will build it upon a rock; it shall be an impregnable fort upon an immovable foundation, so that the gates of hell shall neither overthrow the one nor undermine the other (Mat 16:18); its foundations are still in the holy mountains (Psa 87:1), the everlasting mountains, which cannot, which shall not, be removed. It shall be established, not as the temple, upon one mountain, but upon many; for the foundations of the church, as they are sure, so they are large.
III. That it shall be highly advanced, and become eminent and conspicuous: It shall be exalted above the hills, observed with wonder for its growing greatness from small beginnings. The kingdom of Christ shall shine with greater lustre than ever any of the kingdoms of the earth did. It shall be as a city on a hill, which cannot be hid, Mat 5:14. The glory of this latter house is greater than that of the former, Hag 2:9. See Co2 3:7, Co2 3:8, etc.
IV. That there shall be a great accession of converts to it and succession of converts in it. People shall flow unto it as the waters of a river are continually flowing; there shall be a constant stream of believers flowing in from all parts into the church, as the people of the Jews flowed into the temple, while it was standing, to worship there. Then many tribes came to the mountain of the house, to enquire of God&#039;s temple; but in gospel-times many nations shall flow into the church, shall fly like a cloud and as the doves to their windows. Ministers shall be sent forth to disciple all nations, and they shall not labour in vain; for, multitudes being wrought upon to believe the gospel and embrace the Christian religion, they shall excite and encourage one another, and shall say, &quot;Come, and let us go up to the mountain of the Lord now raised among us, even to the house of the God of Jacob, the spiritual temple which we need not travel far to, for it is brought to our doors and set up in the midst of us.&quot; Thus shall people be made willing in the day of his power (Psa 110:3), and shall do what they can to make others willing, as Andrew invited Peter, and Philip Nathanael, to be acquainted with Christ. They shall call the people to the mountain (Deu 33:19), for there is in Christ enough for all, enough for each. Now observe what it is, 1. Which these converts expect to find in the house of the God of Jacob. They come thither for instruction: &quot;He will teach us of his ways, what is the way in which he would have us to walk with him and in which we may depend upon him to meet us graciously.&quot; Note, Where we come to worship God we come to be taught of him. 2. Which they engage to do when they are thus taught of God: We will walk in his paths. Note, Those may comfortably expect that God will teach them who are firmly resolved by his grace to do as they are taught.
V. That, in order to this, a new revelation shall be published to the world, on which the church shall be founded, and by which multitudes shall be brought into it: For the law shall go forth of Zion, and the word of the Lord from Jerusalem. The gospel is here called the word of the Lord, for the Lord gave the word, and great was the company of those that published it, Psa 68:11. It was of a divine original, a divine authority; it began to be spoken by the Lord Christ himself, Heb 2:3. And it is a law, a law of faith; we are under the law to Christ. This was to go forth from Jerusalem, from Zion, the metropolis of the Old Testament dispensation, where the temple, and altars, and oracles were, and whither the Jews went to worship from all parts; thence the gospel must take rise, to show the connexion between the Old Testament and the New, that the gospel is not set up in opposition to the law, but is an explication and illustration of it, and a branch growing out of its roots. It was in Jerusalem that Christ preached and wrought miracles; there he died, rose again, and ascended; there the Spirit was poured out; and those that were to preach repentance and remission of sins to all nations were ordered to begin at Jerusalem, so that thence flowed the streams that were to water the desert world.
VI. That a convincing power should go along with the gospel of Christ, in all places where it should be preached (Mic 4:3): He shall judge among many people. Messiah, the lawgiver (Mic 4:2.), is here the judge, for to him the Father committed all judgment, and for judgment he came into this world; his word, the word of his gospel, that was to go forth from Jerusalem, was the golden sceptre by which he shall rule and judge when he sits as king on the holy hill of Zion, Psa 2:6. By it he shall rebuke strong nations afar off; for the Spirit working with the word shall reprove the world, Joh 16:8. It is promised to the Son of David that he shall judge among the heathen (Psa 110:6), which he does when in the chariot of his everlasting gospel he goes forth, and goes on, conquering and to conquer.
VII. That a disposition to mutual peace and love shall be the happy effect of the setting up of the kingdom of the Messiah: They shall beat their swords into plough-shares; that is, angry passionate men, that have been fierce and furious, shall be wonderfully sweetened, and made mild and meek, Tit 3:2, Tit 3:3. Those who, before their conversion, did injuries, and would bear none, after their conversion can bear injuries, but will do none. As far as the gospel prevails it makes men peaceable, for such is the wisdom from above; it is gentle and easy to be entreated; and if nations were but leavened by it, there would be universal peace. When Christ was born there was universal peace in the Roman empire; those that were first brought into the gospel church were all of one heart and of one soul (Act 4:32); and it was observed of the primitive Christians how well they loved one another. In heaven this will have its full accomplishment. It is promised, 1. That none shall be quarrelsome. The art of war, instead of being improved (which some reckon the glory of a kingdom), shall be forgotten and laid aside as useless. They shall not learn war any more as they have done, for they shall have no need to defend themselves nor any inclination to offend their neighbours. Nation shall no longer lift up sword against nation; not that the gospel will make men cowards, but it will make men peaceable. 2. That all shall be quiet, both from evil and from the fear of evil (Mic 4:4): They shall sit safely, and none shall disturb them; they shall sit securely, and shall not disturb themselves, every man under his vine and under his fig-tree, enjoying the fruit of them, and needing no other shelter than the leaves of them. None shall make them afraid; not only there shall be nothing that is likely to frighten them, but they shall not be disposed to fear. under the dominion of Christ, as that of Solomon, there shall be abundance of peace. Though his followers have trouble in the world, in him they enjoy great tranquillity. If this seems unlikely, yet we may depend upon it, for the mouth of the Lord has spoken it, and no word of his shall fall to the ground; what he has spoken by his word he will do by his providence and grace. He that is the Lord of hosts will be the God of peace; and those may well be easy whom the Lord of hosts, of all hosts, undertakes the protection of.
VIII. That the churches shall be constant in their duty, and so shall make a good use of their tranquillity and shall not provoke the Lord to deprive them of it, Mic 4:5. When the churches have rest they shall be edified, and confirmed, and comforted, and shall resolve to be as firm to their God as other nations are to theirs, though they be no gods. Where we find the foregoing promises, Isa 2:2, etc. it follows (Mic 4:5), O house of Jacob! come ye, and let us walk in the light of the Lord; and here, We will walk in the name of the Lord our God. Note, Peace is a blessing indeed when it strengthens our resolutions to cleave to the Lord. Observe, 1. How constant other nations were to their gods: All people will walk every one in the name of his god, will own their god and cleave to him, will worship their god and serve him, will depend upon him and put confidence in him. Whatever men make a god of they will make use of, and take his name along with them in all their actions and affairs. The mariners, in a storm, cried every man to his god, Jon 1:5. And no instance could be found of a nation&#039;s changing its gods, Jer 2:11 : If the hosts of heaven were their gods, they loved them, and served them, and walked after them, Jer 8:2. 2. How constant God&#039;s people now resolve to be to him: &quot;We will walk in the name of the Lord our God, will acknowledge him in all our ways, and govern ourselves by a continual regard to him, doing nothing but what we have warrant from him for, and openly professing our relation to him.&quot; Observe, Their resolution is peremptory; it is not a thing that needs be disputed: &quot;We will walk in the name of the Lord our God.&quot; It is just and reasonable: He is our God. And it is a resolution for a perpetuity: &quot;We will do it for ever and ever, and will never leave him. He will be ours for ever, and therefore so we will be his, and never repent our choice.&quot;
IX. That notwithstanding the dispersions, distress, and infirmities of the church, it shall be formed and established, and made very considerable, Mic 4:6, Mic 4:7. 1. The state of the church had been low, and weak, and very helpless, in the latter times of the Old Testament, partly through the corruptions of the Jewish nation, and partly through the oppressions under which they groaned. They were like a flock of sheep that were maimed, worried, and scattered, Eze 34:16; Jer 50:6. 17. The good people among them, and in other places, that were well inclined, were dispersed, were very infirm, and in a manner lost and cast far off. 2. It is promised that all these grievances shall be redressed and the distemper healed. Christ will come himself (Mat 15:24), and send his apostles to the lost sheep of the house of Israel, Mat 10:6. From among the Jews that halted, or that for want of strength, could not go upright, God gathered a remnant (Mic 4:7), that remnant according to the election of grace which is spoken of in Rom 11:7, which embraced the gospel of Christ. And from among the Gentiles that were cast far off (so the Gentiles are described to be, Eph 2:13, Act 2:39) he raised a strong nation; greater numbers of them were brought into the church than of the Jews, Gal 4:27. And such a strong nation the gospel-church is that the gates of hell shall never be able to prevail against it. The church of Christ is more numerous than any other nation, and strong in the Lord and in the power of his might.
X. That the Messiah shall be the king of this kingdom, shall protect and govern it, and order all the affairs of it for the best, and this to the end of time. The Lord Jesus shall reign over them in Mount Zion by his word and Spirit in his ordinances, and this henceforth and for ever, for of the increase of his government and peace there shall be no end.</p>

<p>These verses contain two precious promises, for the further encouragement of those pious Jews that were hearty in building the temple.
I. That a happy period should be put to their fasts, and there should be no more occasion for them, but they should be converted into thanksgiving days, Zac 8:19. This is a direct answer to the enquiry concerning their fasts, Zac 7:3. Those of them that fasted in hypocrisy had their doom in the foregoing chapter, but those that in sincerity humbled themselves before God, and sought his face, have here a comfortable assurance given them of a large share in the happy times approaching. The four yearly fasts which they had religiously observed should be to the house of Judah joy and gladness, and solemn feasts, and those cheerful ones. Note, Joyous times will come to the church after troublous times; if weeping endure for more than a night, and joy come not next morning, yet the morning will come that will introduce it at length. And, when God comes towards us in ways of mercy, we must meet him with joy and thankfulness; when God turns judgments into mercies we must turn fasts into festivals, and thus walk after the Lord. And those who sow in tears with Zion shall reap in joy with her; those who submit to the restraints of her solemn fasts while they continue shall share in the triumphs of her cheerful feasts when they come, Isa 66:10. The inference from this promise is, &quot;Therefore love the truth and peace; be faithful and honest in all your dealings, and let it be a pleasure to you to be so, though thereby you cut yourselves short of those gains which you see others get dishonestly; and, as much as in you lies, live peaceably with all men, and be in your element when you are in charity. Let the truths of God rule in your heads, and let the peace of God rule in your hearts.&quot;
II. That a great accession should be made to the church by the conversion of many foreigners, Zac 8:20-23. This was fulfilled but in part when, in the latter times of the Jewish church, there were abundance of proselytes from all the countries about, and some that lay very remote, who came yearly to worship at Jerusalem, which added very much both to the grandeur and wealth of that city, and contributed greatly to the making of it so considerable as it came to be before our Saviour&#039;s time, though now it was but just peeping out of its ruins. But it would be accomplished much more fully in the conversion of the Gentiles to the faith of Christ, and the incorporating of them with the believing Jews in one great body, under Christ the head, a mystery which is made manifest by the scriptures of the prophets (Rom 16:26), and by this among the rest, which makes it strange that when it was accomplished it was so great a surprise and stumbling-block to the Jews. Observe,
1. Who they are that shall be added to the church - people, and the inhabitants of many cities (Zac 8:20); not only a few ignorant country people that may be easily imposed upon, or some idle people that have nothing else to do, but intelligent inquisitive citizens, men of business and acquaintance with the world, shall embrace the gospel of Christ; yea, many people and strong nations (Zac 8:22), some of all languages, Zac 8:23. By this it appears that they are brought into the church, not by human persuasion, for they are of different languages, not by external force, for they are strong nations, able to have kept their ground if they had been so attacked, but purely by the effectual working of divine truth and grace. Note, God has his remnant in all parts; and in the general assembly of the church of the first-born some will be found out of all nations and kindreds, Rev 7:9.
2. How their accession to the church is described: They shall come to pray before the Lord and to seek the Lord of hosts (Zac 8:21); and, to show that this is the main matter in which their conversion consists, it is repeated (Zac 8:22): They shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. No mention is made of their offering sacrifices, not only because these were not expected from the proselytes of the gate, but because, when the Gentiles should be brought in, sacrifice and offering should be quite abolished. See who are to be accounted converts to God and members of the church: and all that are converts to God are members of the church. (1.) They are such as seek the Lord of hosts, such as enquire for God their Maker, covet and court his favour, and are truly desirous to know his mind and will and sincerely devoted to his honour and glory. This is the generation of those that seek him. (2.) They are such as pray before the Lord, - such as make conscience, and make a business, of the duty of prayer, - such as dare not, would not, for all the world, live without it, - such as by prayer pay their homage to God, own their dependence upon him, maintain their communion with him, and fetch in mercy and grace from him. (3.) They are such as herein have an eye to the divine revelation and institution, which is signified by their doing this in Jerusalem, the place which God had chosen, where his word was, where his temple was, which was a type of Christ and his mediation, which all faithful worshippers will have a believing regard to.
3. How unanimous they shall be in their accession to the church, and how zealous in exciting one another to it (Zac 8:21): The inhabitants of one city shall go to another, as formerly when they went up from all parts of the country to worship at the yearly feasts; and they shall say, Let us go speedily to pray before the Lord; I will go also. This intimates, (1.) That those who are brought into an acquaintance with Christ themselves should do all they can to bring others acquainted with him; thus Andrew invited Peter to Christ and Philip invited Nathanael. True grace hates monopolies. (2.) That those who are duly sensible of their need of Christ, and of the favour of God through him, will stir up themselves and others without delay to hasten to him: &quot;Let us go speedily to pray; it is for our lives, and the lives of our souls, that we are to petition, and therefore it concerns us to lose no time; in a matter of such moment delays are dangerous.&quot; (3.) That our communion with God is very much assisted and furthered by the communion of saints. It is pleasant to go to the house of God in company (Psa 55:14), with the multitude (Psa 42:4), and it is of good use to those that do so to excite one another to go speedily and lose no time; we should be glad when it is said to us, Let us go, Psa 122:1. As iron sharpens iron, so may good men sharpen the countenances and spirits one of another in that which is good. (4.) That those who stir up others to that which is good must take heed that they do not turn off, or tire, or draw back themselves; he that says, Let us go, says, I will go also. What good we put others upon doing we must see to it that we do ourselves, else we shall be judged out of our own mouths. Not, &quot;Do you go, and I will stay at home;&quot; but, &quot;Do you go, and I will go with you.&quot; &quot;A singular pattern (says Mr. Pemble) of zealous charity, that neither leaves others behind nor turns others before it.&quot;
4. Upon what inducement they shall join themselves to the church, not for the church&#039;s sake, but for his sake who dwells in it (Zac 8:23): Ten men of different nations and languages shall take hold of the skirt of him that is a Jew, begging of him not to outgo them, but to take them along with him. This intimates the great honour they have for a Jew, as one of the chosen people of God, and therefore well worthy their acquaintance; they cannot all come to take him by the hand, or embrace him in their arms, but are ambitious to take hold of the skirt of his robe, to touch the hem of his garment, saying, We will go with you, for we have heard that God is with you. The gospel was preached to the Jews first (for of that nation the apostles were) and by them it was carried to the Gentiles. St. Paul was a Jew whose skirt many took hold of when they welcomed him as an angel of God, and begged him to take them along with him to Christ; thus the Greeks took hold of Philip&#039;s skirt, saying, Sir, we would see Jesus, Joh 12:21. Note, It is the privilege of the saints that they have God with them, have him among them - the knowledge, and fear, and worship of him; they have his favour and gracious presence, and this should invite us into communion with them. It is good being with those who have God with them, and those who join themselves to the Lord must join themselves to his disciples; if we take God for our God, we must take his people for our people, cast in our lot among them, and be willing to take our lot with them.</p>

<p>Philip and Bartholomew--That this person is the same with &quot;Nathanael of Cana in Galilee&quot; is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual&#039;s name as a family surname; next, because not only in this list, but in Mark&#039;s and Luke&#039;s (Mar 3:18; Luk 6:14), he follows the name of &quot;Philip,&quot; who was the instrument of bringing Nathanael first to Jesus (Joh 1:45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, &quot;Nathanael of Cana in Galilee&quot; is mentioned along with six others, all of them apostles, as being present (Joh 21:2).

Matthew the publican--In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on Mat 1:3; Mat 9:9).

James the son of Alphaeus--the same person apparently who is called Cleopas or Clopas (Luk 24:18; Joh 19:25); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord&#039;s cousin.

and Lebbaeus, whose surname was Thaddaeus--the same, without doubt, as &quot;Judas the brother of James,&quot; mentioned in both the lists of Luke (Luk 6:16; Act 1:13), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John (Joh 14:22) is sweetly called &quot;Judas, not Iscariot.&quot; That he was the author of the Catholic Epistle of &quot;Jude,&quot; and not &quot;the Lord&#039;s brother&quot; (Mat 13:55), unless these be the same, is most likely.</p>

<p>The two preceding evangelists had agreed to begin the gospel with the baptism of John and his ministry, which commenced about six months before our Saviour&#039;s public ministry (and now, things being near a crisis, six months was a deal of time, which before was but a little), and therefore this evangelist, designing to give a more particular account than had been given of our Saviour&#039;s conception and birth, determines to do so of John Baptist, who in both was his harbinger and forerunner, the morning-star to the Sun of righteousness. The evangelist determines thus, not only because it is commonly reckoned a satisfaction and entertainment to know something of the original extraction and early days of those who afterwards prove great men, but because in the beginning of these there were many things miraculous, and presages of what they afterwards proved. In these verses our inspired historian begins as early as the conception of John Baptist. Now observe here,
I. The account given of his parents (Luk 1:5): They lived in the days of Herod the king, who was a foreigner, and a deputy for the Romans, who had lately made Judea a province of the empire. This is taken notice of to show that the sceptre was quite departed from Judah, and therefore that now was the time for Shiloh to come, according to Jacob&#039;s prophecy, Gen 49:10. The family of David was now sunk, when it was to rise, and flourish again, in the Messiah. Note, None ought to despair of the reviving and flourishing of religion, even when civil liberties are lost. Israel enslaved, yet then comes the glory of Israel.
Now the father of John Baptist was a priest, a son of Aaron; his name Zacharias. No families in the world were ever so honoured of God as those of Aaron and David; with one was made the covenant of priesthood, with the other that of royalty; they had both forfeited their honour, yet the gospel again puts honour upon both in their latter days, on that of Aaron in John Baptist, on that of David in Christ, and then they were both extinguished and lost. Christ was of David&#039;s house, his forerunner of Aaron&#039;s; for his priestly agency and influence opened the way to his kingly authority and dignity. This Zacharias was of the course of Abia. When in David&#039;s time the family of Aaron was multiplied, he divided them into twenty-four courses, for the more regular performances of their office, that it might never be either neglected for want of hands or engrossed by a few. The eighth of those was that of Abia (Ch1 24:10), who was descended from Eleazar, Aaron&#039;s eldest son; but Dr. Lightfoot suggests that many of the families of the priests were lost in the captivity, so that after their return they took in those of other families, retaining the names of the heads of the respective courses. The wife of this Zacharias was of the daughters of Aaron too, and her name was Elisabeth, the very same name with Elisheba the wife of Aaron, Exo 6:23. The priests (Josephus saith) was very careful to marry within their own family, that they might maintain the dignity of the priesthood and keep it without mixture.
Now that which is observed concerning Zacharias and Elisabeth is,
1. That they were a very religious couple (Luk 1:6): They were both righteous before God; they were so in his sight whose judgment, we are sure, is according to truth; they were sincerely and really so. They are righteous indeed that are so before God, as Noah in his generation, Gen 7:1. They approved themselves to him, and he was graciously pleased to accept them. It is a happy thing when those who are joined to each other in marriage are both joined to the Lord; and it is especially requisite that the priests, the Lord&#039;s ministers, should with their yoke-fellows be righteous before God, that they may be examples to the flock, and rejoice their hearts. They walked in all the commandments and ordinances of the Lord, blameless. (1.) Their being righteous before God was evidenced by the course and tenour of their conversations; they showed it, not by their talk, but by their works; by the way they walked in and the rule they walked by. (2.) They were of a piece with themselves; for their devotions and their conversations agreed. They walked not only in the ordinances of the Lord, which related to divine worship, but in the commandments of the Lord, which have reference to all the instances of a good conversation, and must be regarded. (3.) They were universal in their obedience; not that they never did in any thing come short of their duty, but it was their constant care and endeavor to come up to it. (4.) Herein, though they were not sinless, yet they were blameless; nobody could charge them with any open scandalous sin; they lived honestly and inoffensively, as ministers and their families are in a special manner concerned to do, that the ministry be not blamed in their blame.
2. That they had been long childless, Luk 1:7. Children are a heritage of the Lord. But there are many of his heirs in a married state, that yet are denied this heritage; they are valuable desirable blessings; yet many there are, who are righteous before God, and, if they had children, would bring them up in his fear, who yet are not thus blessed, while the men of this world are full of children (Psa 17:14), and send forth their little ones like a flock, Job 21:11. Elisabeth was barren, and they began to despair of ever having children, for they were both now well stricken in years, when the women that have been most fruitful leave off bearing. Many eminent persons were born of mothers that had been long childless, as Isaac, Jacob, Joseph, Samson, Samuel, and so here John Baptist, to make their birth the more remarkable and the blessing of it the more valuable to their parents, and to show that when God keeps his people long waiting for mercy he sometimes is pleased to recompense them for their patience by doubling the worth of it when it comes.
II. The appearing of an angel to his father Zacharias, as he was ministering in the temple, Luk 1:8-11. Zechariah the prophet was the last of the Old Testament that was conversant with angels, and Zacharias the priest the first in the New Testament. Observe,
1. How Zacharias was employed in the service of God (Luk 1:8): He executed the priest&#039;s office, before God, in the order of his course; it was his week of waiting, and he was upon duty. Though his family was not built up, or made to grow, yet he made conscience of doing the work of his own place and day. Though we have not desired mercies, yet we must keep close to enjoined services; and, in our diligent and constant attendance on them, we may hope that mercy and comfort will come at last. Now it fell to Zacharias&#039;s lot to burn incense morning and evening for that week of his waiting, as other services fell to other priests by lot likewise. The services were directed by lot, that some might not decline them and others engross them, and that, the disposal of the lot being from the Lord, they might have the satisfaction of a divine call to the work. This was not the high priest burning incense on the day of atonement, as some have fondly imagined, who have thought by that to find out the time of our Saviour&#039;s birth; but it is plain that it was the burning of the daily incense at the altar of incense (Luk 1:11), which was in the temple (Luk 1:9), not in the most holy place, into which the high priest entered. The Jews say that one and the same priest burned not incense twice in all his days (there were such a multitude of them), at least never more than one week. It is very probable that this was upon the sabbath day, because there was a multitude of people attending (Luk 1:10), which ordinarily was not on a week day; and thus God usually puts honour upon his own day. And then if Dr. Lightfoot reckon, with the help of the Jewish calender, that this course of Abia fell on the seventeenth day of the third month, the month Sivan, answering to part of May and part of June, it is worth observing that the portions of the law and the prophets which were read this day in synagogues were very agreeable to that which was doing in the temple; namely, the law of the Nazarites (Num. 6), and the conception of Samson, Jdg. 13.
While Zacharias was burning incense in the temple, the whole multitude of the people were praying without, Luk 1:10. Dr. Lightfoot says that there were constantly in the temple, at the hour of prayer, the priests of the course that then served, and, if it were the sabbath day, those of that course also that had been in waiting the week before, and the Levites that served under the priests, and the men of the station, as the Rabbin call them, who were the representatives of the people, in putting their hands upon the head of the sacrifices, and many besides, who, moved by devotion, left their employments, for that time, to be present at the service of God; and those would make up a great multitude, especially on sabbaths and feast-days: now these all addressed themselves to their devotions (in mental prayer, for their voice was not heard), when by the tinkling of a bell they had notice that the priest was gone in to burn incense. Now observe here, (1.) That the true Israel of God always were a praying people; and prayer is the great and principal piece of service by which we give honour to God, fetch in favours from him, and keep up our communion with him. (2.) That then, when ritual and ceremonial appointments were in full force, as this of burning incense, yet moral and spiritual duties were required to go along with them, and were principally looked at. David knew that when he was at a distance from the altar his prayer might be heard without incense, for it might be directed before God as incense, Psa 141:2. But, when he was compassing the altar, the incense could not be accepted without prayer, any more than the shell without the kernel. (3.) That is not enough for us to be where God is worshipped, if our hearts do not join in the worship, and go along with the minister, in all the parts of it. If he burn the incense ever so well, in the most pertinent, judicious, lively prayer, if we be not at the same time praying in concurrence with him, what will it avail us? (4.) All the prayers we offer up to God here in his courts are acceptable and successful only in virtue of the incense of Christ&#039;s intercession in the temple of God above. To this usage in the temple-service there seems to be an allusion (Rev 8:1, Rev 8:3, Rev 8:4), where we find that there was silence in heaven, as there was in the temple, for half an hour, while the people were silently lifting up their hearts to God in prayer; and that there was an angel, the angel of the covenant, who offered up much incense with the prayers of all saints before the throne. We cannot expect an interest in Christ&#039;s intercession if we do not pray, and pray with our spirits, and continue instant in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring in an answer of peace, but through the mediation of Christ, who ever lives, making intercession.
2. How, when he was thus employed, he was honoured with a messenger, a special messenger sent from heaven to him (Luk 1:11): There appeared unto him an angel of the Lord. Some observe, that we never read of an angel appearing in the temple, with a message from God, but only this one to Zacharias, because there God had other ways of making known his mind, as the Urim and Thummim, and by a still small voice from between the cherubim; but the ark and the oracle were wanting in the second temple, and therefore, when an express was to be sent to a priest in the temple, an angel was to be employed in it, and thereby the gospel was to be introduced, for that, as the law, was given at first very much by the ministry of angels, the appearance of which we often read of in the Gospels and the Acts, though the design both of the law and of the gospel, when brought to perfection, was to settle another way of correspondence, more spiritual, between God and man. This angel stood on the right side of the altar of incense, the north side of it, saith Dr. Lightfoot, on Zacharias&#039;s right hand; compare this with Zac 3:1, where Satan stands at the right hand of Joshua the priest, to resist him; but Zacharias had a good angel standing at his right hand, to encourage him. Some think that this angel appeared coming out of the most holy place, which led him to stand at the right side of the altar.
3. What impression this made upon Zacharias (Luk 1:12): When Zacharias saw him, it was a surprise upon him, even to a degree of terror, for he was troubled, and fear fell upon him, Luk 1:12. Though he was righteous before God, and blameless in his conversation, yet he could not be without some apprehensions at the sight of one whose visage and surrounding lustre bespoke him more than human. Ever since man sinned, his mind has been unable to bear the glory of such revelations and his conscience afraid of evil tidings brought by them; even Daniel himself could not bear it, Dan 10:8. And for this reason God chooses to speak to us by men like ourselves, whose terror shall not make us afraid.
III. The message which the angel had to deliver to him, Luk 1:13. He began his message, as angels generally did, with, Fear not. Perhaps it had never been Zacharias&#039;s lot to burn incense before; and, being a very serious conscientious man, we may suppose him full of care to do it well, and perhaps when he saw the angel he was afraid lest he came to rebuke him for some mistake or miscarriage; &quot;No,&quot; saith the angel, &quot;fear not; I have no ill tidings to bring thee from heaven. Fear not, but compose thyself, that thou mayest with a sedate and even spirit receive the message I have to deliver thee.&quot; Let us see what that is.
1. The prayers he has often made shall now receive an answer of peace: Fear not, Zacharias, for thy prayer is heard. (1.) If he means his particular prayer for a son to build up his family, it must be the prayers he had formerly made for that mercy, when he was likely to have children; but we may suppose, now that he and his wife were both well stricken in years, as they had done expecting it, so they had done praying for it: like Moses, it sufficeth them, and they speak no more to God of that matter, Deu 3:26. But God will now, in giving this mercy, look a great way back to the prayers that he had made long since for and with his wife, as Isaac for and with his, Gen 25:21. Note, Prayers of faith are filed in heaven, and are not forgotten, though the thing prayed for is not presently given in. Prayers made when we were young and coming into the world may be answered when we are old and going out of the world. But, (2.) If he means the prayers he was now making, and offering up with his incense, we may suppose that those were according to the duty of his place, for the Israel of God and their welfare, and the performance of the promises made to them concerning the Messiah and the coming of his kingdom: &quot;This prayer of thine is now heard: for thy wife shall shortly conceive him that is to be the Messiah&#039;s forerunner.&quot; Some of the Jewish writers themselves say that the priest, when he burnt incense, prayed for the salvation of the whole world; and now that prayer shall be heard. Or, (3.) In general, &quot;The prayers thou now makest, and all thy prayers, are accepted of God, and come up for a memorial before him&quot; (as the angel said to Cornelius, when he visited him at prayer, Act 10:30, Act 10:31); &quot;and this shall be the sign that thou are accepted of God, Elisabeth shall bear thee a son.&quot; Note, it is very comfortable to praying people to know that their prayers are heard; and those mercies are doubly sweet that are given in answer to prayer.
2. He shall have a son in his old age, by Elisabeth his wife, who had been long barren, that by his birth, which was next to miraculous, people might be prepared to receive and believe a virgin&#039;s bringing forth of a son, which was perfectly miraculous. He is directed what name to give his son: Call him John, in Hebrew Johanan, a name we often meet in the Old Testament: it signifies gracious. The priests must beseech God that he will be gracious (Mal 1:9), and must so bless the people, Num 6:25. Zacharias was now praying thus, and the angel tells him that his prayer is heard, and he shall have a son, whom, in token of an answer to his prayer, he shall call Gracious, or, The Lord will be gracious, Isa 30:18, Isa 30:19.
3. This son shall be the joy of his family and of all his relations, Luk 1:14. He shall be another Isaac, thy laughter; and some think that is partly intended in his name, John. He shall be a welcome child. Thou for thy part shall have joy and gladness. Note, Mercies that have been long waited for, when they come at last, are the more acceptable. &quot;He shall be such a son as thou shalt have reason to rejoice in; many parents, if they could foresee what their children will prove, instead of rejoicing at their birth, would wish they had never been; but I will tell thee what thy son will be, and then thou wilt not need to rejoice with trembling at his birth, as the best must do, but mayest rejoice with triumph at it.&quot; Nay, and many shall rejoice at his birth; all the relations of the family will rejoice in it, and all its well-wishers, because it is for the honour and comfort of the family, Luk 1:58. All good people will rejoice that such a religious couple as Zacharias and Elisabeth have a son, because they will give him a good education, such as, it may be hoped, will make him a public blessing to his generation. Yea, and perhaps many shall rejoice by an unaccountable instinct, as a presage of the joyous days the gospel will introduce.
4. This son shall be a distinguished favourite of Heaven, and a distinguished blessing to the earth. The honour of having a son is nothing to the honour of having such a son.
(1.) He shall be great in the sight of the Lord; those are great indeed that are so in God&#039;s sight, not those that are so in the eye of a vain and carnal world. God will set him before his face continually, will employ him in his work and send him on his errands; and that shall make him truly great and honourable. He shall be a prophet, yea more than a prophet, and upon that account as great as any that every were born of women, Mat 11:11. He shall live very much retired from the world, out of men&#039;s sight, and, when he makes a public appearance, it will be very mean; but he shall be much, he shall be great, in the sight of the Lord.
(2.) He shall be a Nazarite, set apart to God from every thing that is polluting; in token of this, according to the law of Nazariteship, he shall drink neither wine nor strong drink, - or, rather, neither old wine nor new; for most think that the word here translated strong drink signifies some sort of wine, perhaps those that we call made wines, or any thing that is intoxicating. He shall be, as Samson was by the divine precept (Jdg 13:7), and Samuel by his mother&#039;s vow (Sa1 1:11), a Nazarite for life. It is spoken of as a great instance of God&#039;s favour to his people that he raised up of their sons for prophets, and their young men for Nazarites (Amo 2:11), as if those that were designed for prophets were trained up under the discipline of the Nazarites; Samuel and John Baptist were; which intimates that those that would be eminent servants of God, and employed in eminent services, must learn to live a life of self-denial and mortification, must be dead to the pleasures of sense, and keep their minds from every thing that is darkening and disturbing to them.
(3.) He shall be abundantly fitted and qualified for those great and eminent services to which in due time he shall be called: He shall be filled with the Holy Ghost, even from his mother&#039;s womb, and as soon as it is possible he shall appear to have been so. Observe, [1.] Those that would be filled with the Holy Ghost must be sober and temperate, and very moderate in the use of wine and strong drink; for that is it that fits him for this. Be not drunk with wine, but be filled with the Spirit, with which that is not consistent, Eph 5:18. [2.] It is possible that infants may be wrought upon by the Holy Ghost, even from their mother&#039;s womb; for John Baptist even then was filled with the Holy Ghost, who took possession of his heart betimes; and an early specimen was given of it, when he leaped in his mother&#039;s womb for joy, at the approach of the Saviour; and afterwards it appeared very early that he was sanctified. God had promised to pour out his Spirit upon the seed of believers (Isa 44:3), and their first springing up in a dedication of themselves betimes to God is the fruit of it, Isa 44:4, Isa 44:5. Who then can forbid water, that they should not be baptized who for aught we know (and we can say no more of the adult, witness Simon Magus) have received the Holy Ghost as well as we, and have the seeds of grace sown in their hearts? Act 10:47.
(4.) He shall be instrumental for the conversion of many souls to God, and the preparing of them to receive and entertain the gospel of Christ, Luk 1:16, Luk 1:17.
[1.] He shall be sent to the children of Israel, to the nation of the Jews, to whom the Messiah also was first sent, and not to the Gentiles; to the whole nation, and not the family of the priests only, with which, though he was himself of that family, we do not find he had any particular intimacy or influence.
[2.] He shall go before the Lord their God, that is, before the Messiah, whom they must expect to be, not their king, in the sense wherein they commonly take it, a temporal prince to their nation, but their Lord and their God, to rule and defend, and serve them in a spiritual way by his influence on their hearts. Thomas knew this, when he said to Christ, My Lord and my God, better than Nathanael did, when he said, Rabbi, thou are the king of Israel. John shall go before him, a little before him, to give notice of his approach, and to prepare people to receive him.
[3.] He shall go in the spirit and power of Elias. That is, First, He shall be such a man as Elias was, and do such work as Elias did, - shall, like him, preach the necessity of repentance and reformation to a very corrupt and degenerate age, - shall, like him, be bold and zealous in reproving sin and witnessing against it even in the greatest, and be hated and persecuted for it by a Herod and his Herodias, as Elijah was by an Ahab and his Jezebel. He shall be carried on in his work, as Elijah was, by a divine spirit and power, which shall crown his ministry with wonderful success. As Elias went before the writing prophets of the Old Testament, and did as it were usher in that signal period of the Old Testament dispensation by a little writing of his own (Ch2 21:12), so John Baptist went before Christ and his apostles, and introduced the gospel dispensation by preaching the substance of the gospel doctrine and duty, Repent, with an eye to the kingdom of heaven. Secondly, He shall be that very person who was prophesied of by Malachi under the name of Elijah (Mal 4:5), who should be sent before the coming of the day of the Lord. Behold, I send you a prophet, even Elias, not Elias the Tishbite (as the Septuagint has corruptly read it, to favour the Jews&#039; traditions), but a prophet in the spirit and power of Elias, as the angel here expounds it.
[4.] He shall turn many of the children of Israel to the Lord their God, shall incline their hearts to receive the Messiah, and bid him welcome, by awakening them to a sense of sin and a desire of righteousness. Whatever has a tendency to turn us from iniquity, as John&#039;s preaching and baptism had, will turn us to Christ as our Lord and our God; for those who through grace are wrought upon to shake off the yoke of sin, that is, the dominion of the world and the flesh, will soon be persuaded to take upon them the yoke of the Lord Jesus.
[5.] Hereby he shall turn the hearts of the fathers to the children, that is, of the Jews to the Gentiles; shall help to conquer the rooted prejudices which the Jews have against the Gentiles, which was done by the gospel, as far as it prevailed, and was begun to be done by John Baptist, who came for a witness, that all through him might believe, who baptized and taught Roman soldiers as well as Jewish Pharisees, and who cured the pride and confidence of those Jews who gloried in their having Abraham to their father, and told them that God would out of stones raise up children unto Abraham (Mat 3:9), which would tend to cure their enmity to the Gentiles. Dr. Lightfoot observes, It is the constant usage of the prophets to speak of the church of the Gentiles as children to the Jewish church, Isa 54:5, Isa 54:6, Isa 54:13; Isa 60:4, Isa 60:9; Isa 62:5; Isa 66:12. When the Jews that embraced the faith of Christ were brought to join in communion with the Gentiles that did so too, then the heart of the fathers was turned to the children. And he shall turn the disobedient to the wisdom of the just, that is, he shall introduce the gospel, by which the Gentiles, who are now disobedient, shall be turned, no so much to their fathers the Jews, but to the faith of Christ, here called the wisdom of the just, in communion with the believing Jews; or thus, He shall turn the hearts of the fathers with the children, that is, the hearts of old and young, shall be instrumental to bring some of every age to be religious, to work a great reformation in the Jewish nation, to bring them off from a ritual traditional religion which that had rested in, and to bring them up to substantial serious godliness: and the effect of this will be, that enmities will be slain and discord made to cease; and they are at variance, being united in his baptism, will be better reconciled one to another. This agrees with the account Josephus gives of John Baptist, Antiq. 18.117-118. &quot;That he was a good man, and taught the Jews the exercise of virtue, in piety towards God, and righteous towards one another, and that they should convene and knit together in baptism.&quot; And he saith, &quot;The people flocked after him, and were exceedingly delighted in his doctrine.&quot; Thus he turned the hearts of fathers and children to God and to one another, by turning the disobedient to the wisdom of the just. Observe, First, True religion is the wisdom of just men, in distinction from the wisdom of the world. It is both our wisdom and our duty to be religious; there is both equity and prudence in it. Secondly, It is not possible but that those who have been unbelieving and disobedient may be turned to the wisdom of the just; divine grace can conquer the greatest ignorance and prejudice. Thirdly, The great design of the gospel is to bring people home to God, and to bring them nearer to one another; and on this errand John Baptist is sent. In the mention that is twice made of his turning people, there seems to be an allusion to the name of the Tishbite, which is given to Elijah, which, some think, does not denote the country or city he was of, but has an appellative signification, and therefore the render it Elijah the converter, one that was much employed, and very successful, in conversion-work. The Elias of the New Testament is therefore said to turn or convert many to the Lord their God.
[6.] Hereby he shall make ready a people prepared for the Lord, shall dispose the minds of people to receive the doctrine of Christ, that thereby they may be prepared for the comforts of his coming. Note, First, All that are to be devoted to the Lord, and made happy in him, must first be prepared and made ready for him. We must be prepared by grace in this world for the glory in the other, by the terrors of the law for the comforts of the gospel, by the spirit of bondage for the Spirit of adoption. Secondly, Nothing has a more direct tendency to prepare people for Christ than the doctrine of repentance received and submitted to. When sin is thereby made grievous, Christ will become very precious.
IV. Zacharias&#039;s unbelief of the angel&#039;s prediction, and the rebuke he was laid under for that unbelief. He heard all that the angel had to say, and should have bowed his head, and worshipped the Lord, saying, Be it unto thy servant according to the word which thou hast spoken; but it was not so. We are here told,
1. What his unbelief spoke, Luk 1:18. He said to the angel, Whereby shall I know this? This was not a humble petition for the confirming of his faith, but a peevish objection against what was said to him as altogether incredible; as if he should say, &quot;I can never be made to believe this.&quot; He could not but perceive that it was an angel that spoke to him; the message delivered, having reference to the Old Testament prophecies, carried much of its own evidence along with it. There are many instances in the Old Testament of those that had children when they were old, yet he cannot believe that he shall have this child of promise: &quot;For I am an old man, and my wife hath not only been all her days barren, but is now well stricken in years, and not likely ever to have children.&quot; Therefore he must have a sign given him, or he will not believe. Though the appearance of an angel, which had long been disused in the church, was sign enough, - though he had this notice given him in the temple, the place of God&#039;s oracles, where he had reason to think no evil angel would be permitted to come, - though it was given him when he was praying, and burning incense, - and though a firm belief of that great principle of religion that God has an almighty power, and with him nothing is impossible, which we ought not only to know, but to teach others, was enough to silence all objections, - yet, considering his own body and his wife&#039;s too much, unlike a son of Abraham, he staggered at the promise, Rom 4:19, Rom 4:20.
2. How his unbelief was silenced, and he silenced for it.
(1.) The angel stops his mouth, by asserting his authority. Doth he ask, Whereby shall I know this? Let him know it by this, I am Gabriel, Luk 1:19. He puts his name to his prophecy, doth as it were sign it with his own hand, teste meipso - take my word for it. Angels have sometimes refused to tell their names, as to Manoah and his wife; but his angel readily saith, I am Gabriel, which signifies the power of God, or the mighty one of God, intimating that the God who bade him say this was able to make it good. He also makes himself known by this name to put him in mind of the notices of the Messiah&#039;s coming sent to Daniel by the man Gabriel, Dan 8:16; Dan 9:21. &quot;I am the same that was sent then, and am sent now in pursuance of the same intention.&quot; He is Gabriel, who stands in the presence of God, an immediate attendant upon the throne of God. The prime ministers of state in the Persian court are described by this, that they saw the king&#039;s face, Est 1:14. &quot;Though I am now talking with thee here, yet I stand in the presence of God. I know his eye is upon me, and I dare not say any more than I have warrant to say. But I declare I am sent to speak to thee, sent on purpose to show thee these glad tidings, which, being so well worthy of all acceptation, thou oughtest to have received cheerfully.&quot;
(2.) The angel stops his mouth indeed, by exerting his power: &quot;That thou mayest object no more, behold thou shalt be dumb, Luk 1:20. If thou wilt have a sign for the support of thy faith, it shall be such a one as shall be also the punishment of thine unbelief; thou shalt not be able to speak till the day that these things shall be performed,&quot; Luk 1:20. Thou shalt be both dumb and deaf; the same word signifies both, and it is plain that he lost his hearing as well as his speech, for his friends made signs to him (Luk 1:62), as well as he to them, Luk 1:22. Now, in striking him dumb, [1.] God dealt justly with him, because he had objected against God&#039;s word. Hence we may take occasion to admire the patience of God and his forbearance toward us, that we, who have often spoken to his dishonour, have not been struck dumb, as Zacharias was, and as we had been if God had dealt with us according to our sins. [2.] God dealt kindly with him, and very tenderly and graciously. For, First, Thus he prevented his speaking any more such distrustful unbelieving words. If he has thought evil, and will not himself lay his hands upon his mouth, nor keep it as with a bridle, God will. It is better not to speak at all than to speak wickedly. Secondly, Thus he confirmed his faith; and, by his being disabled to speak, he is enabled to think the better. If by the rebukes we are under for our sin we be brought to give more credit to the word of G</p>

<p>Many, no doubt, were converted to the faith of Christ of whom no account is kept in the gospels; but the conversion of some, whose case had something in it extraordinary, is recorded, as this of Zaccheus. Christ passed through Jericho, Luk 19:1. This city was build under a curse, yet Christ honoured it with his presence, for the gospel takes away the curse. Though it ought not to have been built, yet it was not therefore a sin to live in it when it was built. Christ was now going from the other side Jordan to Bethany near Jerusalem, to raise Lazarus to life; when he was going to do one good work he contrived to do many by the way. He did good both to the souls and to the bodies of people; we have here an instance of the former. Observe,
I. Who, and what, this Zaccheus was. His name bespeaks him a Jew. Zaccai was a common name among the Jews; they had a famous rabbi, much about this time, of that name. Observe, 1. His calling, and the post he was in: He was the chief among the publicans, receiver-general; other publicans were officers under him; he was, as some think, farmer of the customs. We often read of publicans coming to Christ; but here was one that was chief of the publicans, was in authority, that enquired after him. God has his remnant among all sorts. Christ came to save even the chief of publicans. 2. His circumstances in the world were very considerable: He was rich. The inferior publicans were commonly men of broken fortunes, and low in the world; but he that was chief of the publicans had raised a good estate. Christ had lately shown how hard it is for rich people to enter into the kingdom of God, yet presently produces an instance on one rich man that had been lost, and was found, and that not as the prodigal by being reduced to want.
II. How he came in Christ&#039;s way, and what was the occasion of his acquaintance with him. 1. He had a great curiosity to see Jesus, what kind of a man he was, having heard great talk of him, Luk 19:3. It is natural to us to come in sight, if we can, of those whose fame has filled our ears, as being apt to imagine there is something extraordinary in their countenances; at least, we shall be able to say hereafter that we have seen such and such great men. But the eye is not satisfied with seeing. We should now seek to see Jesus with an eye of faith, to see who he is; we should address ourselves in holy ordinances with this in our eye, We would see Jesus. 2. He could not get his curiosity gratified in this matter because he was little, and the crowd was great. Christ did not study to show himself, was not carried on men&#039;s shoulders (as the pope is in procession), that all men might see him; neither he nor his kingdom came with observation. He did not ride in an open chariot, as princes do, but, as one of us, he was lost in a crowd; for that was the day of his humiliation. Zaccheus was low of stature, and over-topped by all about him, so that he could not get a sight of Jesus. Many that are little of stature have large souls, and are lively in spirit. Who would not rather be a Zaccheus than a Saul, though he was higher by head and shoulders than all about him? Let not those that are little of stature take thought of adding cubits to it. 3. Because he would not disappoint his curiosity he forgot his gravity, as chief of the publicans, and ran before, like a boy, and climbed up into a sycamore-tree, to see him. Note, Those that sincerely desire a sight of Christ will use the proper means for gaining a sight of him, and will break through a deal of difficulty and opposition, and be willing to take pains to see him. Those that find themselves little must take all the advantages they can get to raise themselves to a sight of Christ, and not be ashamed to own that they need them, and all little enough. Let not dwarfs despair, with good help, by aiming high to reach high.
III. The notice Christ took of him, the call he gave him to a further acquaintance (Luk 19:5), and the efficacy of that call, Luk 19:6. 1. Christ invited himself to Zaccheus&#039;s house, not doubting of his hearty welcome there; nay, wherever Christ comes, as he brings his own entertainment along with him, so he brings his own welcome; he opens the heart, and inclines it to receive him. Christ looked up into the tree, and saw Zaccheus. He came to look upon Christ, and resolved to take particular notice of him, but little thought of being taken notice of by Christ. That was an honour too great, and too far above his merit, for him to have any thought of. See how Christ prevented him with the blessings of his goodness, and outdid his expectations; and see how he encouraged very weak beginnings, and helped them forward. He that had a mind to know Christ shall be known of him; he that only courted to see him shall be admitted to converse with him. Note, Those that are faithful in a little shall be entrusted with more. And sometimes those that come to hear the word of Christ, as Zaccheus did, only for curiosity, beyond what they thought of, have their consciences awakened, and their hearts changed. Christ called him by name, Zaccheus, for he knows his chosen by name; are they not in his book? He might ask, as Nathanael did (Joh 1:48), Whence knowest thou me? But before he climbed the sycamore-tree Christ saw him, and knew him. He bade him make haste, and come down. Those that Christ calls must come down, must humble themselves, and not think to climb to heaven by any righteousness of their own; and they must make haste and come down, for delays are dangerous. Zaccheus must not hesitate, but hasten; he knows it is not a matter that needs consideration whether he should welcome such a guest to his house. He must come down, for Christ intends this day to bait at his house, and stay an hour or two with him. Behold, he stands at the door and knocks. 2. Zaccheus was overjoyed to have such an honour put upon his house (Luk 19:6): He made haste, and came down, and received him joyfully; and his receiving him into his house was an indication and token of his receiving him into his heart. Note, When Christ calls to us we must make haste to answer his calls; and when he comes to us we must receive him joyfully. Lift up your heads, O ye gates. We may well receive him joyfully who brings all good along with him, and, when he takes possession of the soul, opens springs of joy there which shall flow to eternity. How often has Christ said to us, Open to me, when we have, with the spouse, made excuses! Sol 5:2, Sol 5:3. Zaccheus&#039;s forwardness to receive Christ will shame us. We have not now Christ to entertain in our houses, but we have his disciples, and what is done to them he takes as done to himself.
IV. The offence which the people took at this kind greeting between Christ and Zaccheus. Those narrow-souled censorious Jews murmured, saying that he was gone to be a guest with a man that is a sinner, para hamartōlō andri - with a sinful man; and were not they themselves sinful men? Was it not Christ&#039;s errand into the world to seek and save men that are sinners? But Zaccheus they think to be a sinner above all men that dwelt in Jericho, such a sinner as was not fit to be conversed with. Now this was very unjust to blame Christ for going to his house; for, 1. Though he was a publican, and many of the publicans were bad men, it did not therefore follow that they were all so. We must take heed of condemning men in the lump, or by common fame, for at God&#039;s bar every man will be judged as he is. 2. Though he had been a sinner, it did not therefore follow that he was now as bad as he had been; though they knew his past life to be bad, Christ might know his present frame to be good. God allows room for repentance, and so must we. 3. Though he was now a sinner, they ought not to blame Christ for going to him, because he was in no danger of getting hurt by a sinner, but in great hopes of doing good to a sinner; whither should the physician go but to the sick? Yet see how that which is well done may be ill construed.
V. The proofs which Zaccheus gave publicly that, though he had been a sinner, he was now a penitent, and a true convert, Luk 19:8. He does not expect to be justified by his works as the Pharisee who boasted of what he had done, but by his good works he will, through the grace of God, evidence the sincerity of his faith and repentance; and here he declares what his determination was. He made this declaration standing, that he might be seen and heard by those who murmured at Christ for coming to his house; with the mouth confession is made of repentance as well as faith. He stood, which denotes his saying it deliberately and with solemnity, in the nature of a vow to God. He addressed himself to Christ in it, not to the people (they were not to be his judges), but to the Lord, and he stood as it were at his bar. What we do that is good we must do as unto him; we must appeal to him, and approve ourselves to him, in our integrity, in all our good purposes and resolutions. He makes it appear that there is a change in his heart (and that is repentance), for there is a change in his way. His resolutions are of second-table duties; for Christ, upon all occasions, laid great stress on them: and they are such as are suited to his condition and character; for in them will best appear the truth of our repentance.
1. Zaccheus had a good estate, and, whereas he had been in it hitherto laying up treasure for himself, and doing hurt to himself, now he resolves that for the future he will be all towards God, and do good to others with it: Behold, Lord, the half of my goods I give to the poor. Not, &quot;I will give it by my will when I die,&quot; but, &quot;I do give it now.&quot; Probably he had heard of the command of trial which Christ gave to another rich man to sell what he had, and give to the poor (Mat 19:21), and how he broke with Christ upon it. &quot;But so will not I,&quot; saith Zaccheus; &quot;I agree to it at the first word; though hitherto I have been uncharitable to the poor, now I will relieve them, and give so much the more for having neglected the duty so long, even the half of my goods.&quot; This is a very large proportion to be set apart for works of piety and charity. The Jews used to say that a fifth part of a man&#039;s income yearly was very fair to be given to pious uses, and about that share the law directed; but Zaccheus would go much further, and give one moiety to the poor, which would oblige him to retrench all his extravagant expenses, as his retrenching these would enable him to relieve many with his superfluities. If we were but more temperate and self-denying, we should be more charitable; and, were we content with less ourselves, we should have the more to give to them that need. This he mentions here as a fruit of his repentance. Note, It well becomes converts to God to be charitable to the poor.
2. Zaccheus was conscious to himself that he had not gotten all he had honestly and fairly, but some by indirect and unlawful means, and of what he had gotten by such means he promises to make restitution: &quot;If I have taken any thing from any man by false accusation, or if I have wronged any man in the way of my business as a publican, exacting more than was appointed, I promise to restore him four-fold.&quot; This was the restitution that a thief was to make, Exo 22:1. (1.) He seems plainly to own that he had done wrong; his office, as a publican, gave him opportunity to do wrong, imposing upon the merchants to curry favour with the government. True penitents will own themselves not only in general guilty before God, but will particularly reflect upon that which has been their own iniquity, and which, by reason of their business and employment in the world, has most easily beset them. (2.) That he had done wrong by false accusation; this was the temptation of the publicans, which John Baptist had warned them of particularly, Luk 3:14. They had the ear of the government, and every thing would be stretched in favour of the revenue, which gave them an opportunity of gratifying their revenge if they bore a man an ill will. (3.) He promises to restore four-fold, as far as he could recollect or find by his books that he had wronged any man. He does not say, &quot;If I be sued, and compelled to it, I will make restitution&quot; (some are honest when they cannot help it); but he will do it voluntarily: It shall be my own act and deed. Note, Those who are convinced of having done wrong cannot evidence the sincerity of their repentance but by making restitution. Observe, He does not think that his giving half his estate to the poor will atone for the wrong he has done. God hates robbery for burnt-offerings, and we must first do justly and then love mercy. It is no charity, but hypocrisy, to give that which is none of our own; and we are not to reckon that our own which we have not come honestly by, nor that our own which is not so when all our debts are paid, and restitution made for wrong done.
VI. Christ&#039;s approbation and acceptance of Zaccheus&#039;s conversion, by which also he cleared himself from any imputation in going to be a guest with him, Luk 19:9, Luk 19:10.
1. Zaccheus is declared to be now a happy man. Now he is turned from sin to God; now he has bidden Christ welcome to his house, and is become an honest, charitable, good man: This day is salvation come to this house. Now that he is converted he is in effect saved, saved from his sins, from the guilt of them, from the power of them; all the benefits of salvation are his. Christ is come to his house, and, where Christ comes, he brings salvation along with him. He is, and will be, the Author of eternal salvation to all that own him as Zaccheus did. Yet this is not all. Salvation this day comes to his house. (1.) When Zaccheus becomes a convert, he will be, more than he had been, a blessing to his house. He will bring the means of grace and salvation to his house, for he is a son of Abraham indeed now, and therefore, like Abraham, will teach his household to keep the way of the Lord. He that is greedy of gain troubles his own house, and brings a curse upon it (Hab 2:9), but he that is charitable to the poor does a kindness to his own house, and brings a blessing upon it and salvation to it, temporal at least, Psa 112:3. (2.) When Zaccheus is brought to Christ himself his family also become related to Christ, and his children are admitted members of his church, and so salvation comes to his house, for that he is a son of Abraham, and therefore interested in God&#039;s covenant with Abraham, that blessing of Abraham which comes upon the publicans, upon the Gentiles, through faith, that God will be a God to them and to their children; and therefore, when he believes, salvation comes to his house, as the gaoler&#039;s to whom it was said, Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house, Act 16:31. Zaccheus is by birth a son of Abraham, but, being a publican, he was deemed a heathen; they are put upon a level, Mat 18:17. And as such the Jews were shy of conversing with him, and expected Christ should be so; but he shows that, being a true penitent, he is become rectus in curia - upright in court, as good a son of Abraham as if he had never been an publican, which therefore ought not to be mentioned against him.
2. What Christ had done to make him, in particular, a happy man, was consonant to the great design and intention of his coming into the world, Luk 19:10. With the same argument he had before justified his conversing with publicans, Mat 9:13. There he pleaded that he came to call sinners to repentance; now that he came to seek and save that which was lost, to apolōlos - the lost thing. Observe, (1.) The deplorable case of the sons of men: they were lost; and here the whole race of mankind is spoken of as one body. Note, The whole world of mankind, by the fall, is become a lost world: lost as a city is lost when it has revolted to the rebels, as a traveller is lost when he has missed his way in a wilderness, as a sick man is lost when his disease is incurable, or as a prisoner is lost when sentence is passed upon him. (2.) The gracious design of the Son of God: he came to seek and save, to seek in order to saving. He came from heaven to earth (a long journey), to seek that which was lost (which had wandered and gone astray), and to bring it back (Mat 18:11, Mat 18:12), and to save that which was lost, which was perishing, and in a manner destroyed and cut off. Christ undertook the cause when it was given up for lost: undertook to bring those to themselves that were lost to God and all goodness. Observe, Christ came into this lost world to seek and save it. His design was to save, when there was not salvation in any other. In prosecution of that design, he sought, took all probable means to effect that salvation. He seeks those that were not worth seeking to; he seeks those that sought him not, and asked not for him, as Zaccheus here.</p>

<p>We have here the call of Philip and Nathanael.
I. Philip was called immediately by Christ himself, not as Andrew, who was directed to Christ by John, or Peter, who was invited by his brother. God has various methods of bringing his chosen ones home to himself. But, whatever means he uses, he is not tied to any. 1. Philip was called in a preventing was: Jesus findeth Philip. Christ sought us, and found us, before we made any enquiries after him. The name Philip is of Greek origin, and much used among the Gentiles, which some make an instance of the degeneracy of the Jewish church at this time, and their conformity to the nations; yet Christ changed not his name. 2. He was called the day following. See how closely Christ applied himself to his business. When work is to be done for God, we must not lose a day. Yet observe, Christ now called one or two a day; but, after the Spirit was poured out, there were thousands a day effectually called, in which was fulfilled Joh 14:12. 3. Jesus would go forth into Galilee to call him. Christ will find out all those that are given to him, wherever they are, and none of them shall be lost. 4. Philip was brought to be a disciple by the power of Christ going along with that word, Follow me. See the nature of true Christianity; it is following Christ, devoting ourselves to his converse and conduct, attending his movements, and treading in his steps. See the efficacy of the grace of it is the rod of his strength. 5. We are told that Philip was of Bethsaida, and Andrew and Peter were so too, Joh 1:44. These eminent disciples received not honour from the place of their nativity, but reflected honour upon it. Bethsaida signifies the house of nets, because inhabited mostly by fishermen; thence Christ chose disciples, who were to be furnished with extraordinary gifts, and therefore needed not the ordinary advantages of learning. Bethsaida was a wicked place (Mat 11:21), yet even there was a remnant, according to the election of grace.
II. Nathanael was invited to Christ by Philip, and much is said concerning him. In which we may observe,
1. What passed between Philip and Nathanael, in which appears an observable mixture of pious zeal with weakness, such as is usually found in beginners, that are yet but asking the way to Zion. Here is,
(1.) The joyful news that Philip brought to Nathanael, Joh 1:45. As Andrew before, so Philip here, having got some knowledge of Christ himself, rests not till he has made manifest the savour of that knowledge. Philip, though newly come to an acquaintance with Christ himself, yet steps aside to seek Nathanael. Note, When we have the fairest opportunities of getting good to our own souls, yet ever then we must seek opportunities of doing good to the souls of others, remembering the words of Christ, It is more blessed to give than to receive, Act 20:35. O, saith Philip, we have found him of whom Moses and the prophets did write, Observe here, [1.] What a transport of joy Philip was in, upon this new acquaintance with Christ: &quot;We have found him whom we have so often talked of, so long wished and waited for; at last, he is come he is come, and we have found him!&quot; [2.] What an advantage it was to him that he was so well acquainted with the scriptures of the Old Testament, which prepared his mind for the reception of evangelical light, and made the entrance of it much the more easy: Him of whom Moses and the prophets did write. What was written entirely and from eternity in the book of the divine counsels was in part, at sundry times and in divers manners, copied out into the book of the divine revelations. Glorious things were written there concerning the Seed of the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son of David, Emmanuel, the Man, the Branch, Messiah the Prince. Philip had studied these things, and was full of them, which made him readily welcome Christ. [3.] What mistakes and weaknesses he laboured under: he called Christ Jesus of Nazareth, whereas he was of Bethlehem; and the Son of Joseph, whereas he as but his supposed Son. Young beginners in religion are subject to mistakes, which time and the grace of God will rectify. It was his weakness to say, We have found him, for Christ found them before they found Christ. He did not yet apprehend, as Paul did, how he was apprehended of Christ Jesus, Phi 3:12.
(2.) The objection which Nathanael made against this, Can any good thing come out of Nazareth? Joh 1:46. Here, [1.] His caution was commendable, that he did not lightly assent to every thing that was said, but took it into examination; our rule is, Prove all things. But, [2.] His objection arose from Ignorance. If he meant that no good thing could come out of Nazareth it was owing to his ignorance of the divine grace, as if that were less affected to one place than another, or tied itself to men&#039;s foolish and ill-natured observations. If he meant that the Messiah, that great good thing, could not come out of Nazareth, so far he was right (Moses, in the law, said that he should come out of Judah, and the prophets had assigned Bethlehem for the place of his nativity); but then he was ignorant of the matter of fact, that this Jesus was born at Bethlehem; so that the blunder Philip made, in calling him Jesus of Nazareth, occasioned this objection. Note, The mistakes of preachers often give rise to the prejudices of hearers.
(3.) The short reply which Philip gave to this objection: Come and see. [1.] It was his weakness that he could not give a satisfactory answer to it; yet it is the common case of young beginners in religion. We may know enough to satisfy ourselves, and yet not be able to say enough to silence the cavils of a subtle adversary. [2.] It was his wisdom and zeal that, when he could not answer the objection himself, he would have him go to one that could: Come and see. Let us not stand arguing here, and raising difficulties to ourselves which we cannot get over; let us go and converse with Christ himself, and these difficulties will all vanish presently. Note, It is folly to spend that time in doubtful disputation which might be better spent, and to much better purpose, in the exercises of piety and devotion. Come and see; not, Go and see, but, &quot;Come, and I will go along with thee;&quot; as Isa 2:3; Jer 1:5. From this parley between Philip and Nathanael, we may observe, First, That many people are kept from the ways of religion by the unreasonable prejudices they have conceived against religion, upon the account of some foreign circumstances which do not at all touch the merits of the case. Secondly, The best way to remove the prejudices they have entertained against religion is to prove themselves, and make trial of it. Let us not answer this matter before we hear it.
2. What passed between Nathanael and our Lord Jesus. He came and saw, not in vain.
(1.) Our Lord Jesus bore a very honourable testimony to Nathanael&#039;s integrity: Jesus saw him coming, and met him with favourable encouragement; he said of him to those about him, Nathanael himself being within hearing, Behold an Israelite indeed. Observe,
[1.] That he commended him; not to flatter him, or puff him up with a good conceit of himself, but perhaps because he knew him to be a modest man, if not a melancholy man, one that had hard and mean thoughts of himself, was ready to doubt his own sincerity; and Christ by this testimony put the matter out of doubt. Nathanael had, more than any of the candidates, objected against Christ; but Christ hereby showed that he excused it, and was not extreme to mark what he had said amiss, because he knew his heart was upright. He did not retort upon him, Can any good thing come out of Cana (Joh 21:2), an obscure town in Galilee? But kindly gives him this character, to encourage us to hope for acceptance with Christ, notwithstanding our weakness, and to teach us to speak honourably of those who without cause have spoken slightly of us, and to give them their due praise.
[2.] That he commended him for his integrity. First, Behold an Israelite indeed. It is Christ&#039;s prerogative to know what men are indeed; we can but hope the best. The whole nation were Israelites in name, but all are not Israel that are of Israel (Rom 9:6); here, however, was an Israelite indeed. 1. A sincere follower of the good example of Israel, whose character it was that he was a plain man, in opposition to Esau&#039;s character of a cunning man. He was a genuine son of honest Jacob, not only of his seed, but of his spirit. 2. A sincere professor of the faith of Israel; he was true to the religion he professed, and lived up to it: he was really as good as he seemed, and his practice was of a piece with his profession. He is the Jew that is one inwardly (Rom 2:29), so is he the Christian. Secondly, He is one in whom is no guile - that is the character of an Israelite indeed, a Christian indeed: no guile towards men; a man without trick or design; a man that one may trust; no guile towards God, that is, sincere in his repentance for sin; sincere in his covenanting with God; in whose spirit is no guile, Psa 32:2. He does not say without guilt, but without guile. Though in many things he is foolish and forgetful, yet in nothing false, nor wickedly departing from God: there is no allowed approved guilt in him; not painted, though he have his spots: &quot;Behold this Israelite indeed.&quot; 1. &quot;Take notice of him, that you may learn his way, and do like him.&quot; 2. &quot;Admire him; behold, and wonder.&quot; The hypocrisy of the scribes and Pharisees had so leavened the Jewish church and nation, and their religion was so degenerated into formality or state-policy, that an Israelite indeed was a man wondered at, a miracle of divine grace, like Job, Job 1:8.
(2.) Nathanael is much surprised at this, upon which Christ gives him a further proof of his omnisciency, and a kind memorial of his former devotion.
[1.] Here is Nathanael&#039;s modesty, in that he was soon put out of countenance at the kind notice Christ was pleased to take of him: &quot;Whence knowest thou me, me that am unworthy of thy cognizance? who am I, O Lord God?&quot; Sa2 7:18. This was an evidence of his sincerity, that he did not catch at the praise he met with, but declined it. Christ knows us better than we know ourselves; we know not what is in a man&#039;s heart by looking in his face, but all things are naked and open before Christ, Heb 4:12, Heb 4:13. Doth Christ know us? Let us covet to know him.
[2.] Here is Christ&#039;s further manifestation of himself to him: Before Philip called thee, I saw thee. First, He gives him to understand that he knew him, and so manifests his divinity. It is God&#039;s prerogative infallibly to know all persons and all things; by this Christ proved himself to be God upon many occasions. It was prophesied concerning the Messiah that he should be of quick understanding in the fear of the Lord, that is, in judging the sincerity and degree of the fear of God in others, and that he should not judge after the sight of his eyes, Isa 11:2, Isa 11:3. Here he answers that prediction. See Ti2 2:19. Secondly, That before Philip called him he saw him under the fig-tree; this manifests a particular kindness for him. 1. His eye was towards him before Philip called him, which was the first time that ever Nathanael was acquainted with Christ. Christ has knowledge of us before we have any knowledge of him; see Isa 45:4; Gal 4:9. 2. His eye was upon him when he as under the fig-tree; this was a private token which nobody understood but Nathanael: &quot;When thou wast retired under the fig-tree in thy garden, and thoughtest that no eye saw thee, I have then my eye upon thee, and saw that which was very acceptable.&quot; It is most probable that Nathanael under the fig-tree was employed, as Isaac in the field, in meditation, and prayer, and communion with God. Perhaps then and there it was that he solemnly joined himself to the Lord in an inviolable covenant. Christ saw in secret, and by this public notice of it did in part reward him openly. Sitting under the fig-tree denotes quietness and composedness of spirit, which much befriend communion with God. See Mic 4:4; Zac 3:10. Nathanael herein was an Israelite indeed, that, like Israel, he wrestled with God alone (Gen 32:24), prayed not like the hypocrites, in the corners of the streets, but under the fig-tree.
(3.) Nathanael hereby obtained a full assurance of faith in Jesus Christ, expressed in that noble acknowledgment (Joh 1:49): Rabbi, thou art the Son of God, thou art the king of Israel; that is, in short, thou art the true Messiah. Observe here, [1.] How firmly he believed with the heart. Though he had lately laboured under some prejudices concerning Christ, they had now all vanished. Note, The grace of God, in working faith, casts down imaginations. Now he asks no more, Can any good thing come out of Nazareth? For he believes Jesus of Nazareth to be the chief good, and embraces him accordingly. [2.] How freely he confessed with the mouth. His confession is made in form of an adoration, directed to our Lord Jesus himself, which is a proper way of confessing our faith. First, He confesses Christ&#039;s prophetical office, in calling him Rabbi, a title which the Jews commonly gave to their teachers. Christ is the great rabbi, at whose feet we must all be brought up. Secondly, He confesses his divine nature and mission, in calling him the Son of God (that Son of God spoken of Psa 2:7); though he had but a human form and aspect, yet having a divine knowledge, the knowledge of the heart, and of things distant and secret, Nathanael thence concludes him to be the Son of God. Thirdly, He confesses, &quot;Thou art the king of Israel; that king of Israel whom we have been long waiting for.&quot; If he be the Son of God, he is king of the Israel of God. Nathanael hereby proves himself an Israelite indeed that he so readily owns and submits to the king of Israel.
(4.) Christ hereupon raises the hopes and expectations of Nathanael to something further and greater than all this, Joh 1:50, Joh 1:51. Christ is very tender of young converts, and will encourage good beginnings, though weak, Mat 12:20.
[1.] He here signifies his acceptance, and (it should seem) his admiration, of the ready faith of Nathanael: Because I said, I saw thee under the fig-tree, believest thou? He wonders that such a small indication of Christ&#039;s divine knowledge should have such an effect; it was a sign that Nathanael&#039;s heart was prepared beforehand, else the work had not been done so suddenly. Note, It is much for the honour of Christ and his grace, when the heart is surrendered to him at the first summons.
[2.] He promises him much greater helps for the confirmation and increase of his faith than he had had for the first production of it.
First, In general: &quot;Thou shalt see greater things than these, stronger proofs of my being the Messiah;&quot; the miracles of Christ, and his resurrection. Note, 1. To him that hath, and maketh good use of what he hath, more shall be given. 2. Those who truly believe the gospel will find its evidences grow upon them, and will see more and more cause to believe it. 3. Whatever discoveries Christ is pleased to make of himself to his people while they are here in this world, he hath still greater things than these to make known to them; a glory yet further to be revealed.
Secondly, In particular: &quot;Not thou only, but you, all you my disciples, whose faith this is intended for the confirmation of, you shall see heaven opened;&quot; this is more than telling Nathanael of his being under the fig-tree. This is introduced with a solemn preface, Verily, verily I say unto you, which commands both a fixed attention to what is said as very weighty, and a full assent to it as undoubtedly true: &quot;I say it, whose word you may rely upon, amen, amen.&quot; None used this word at the beginning of a sentence but Christ, though the Jews often used it at the close of a prayer, and sometimes doubled it. It is a solemn asseveration. Christ is called the Amen (Rev 3:14), and so some take it here, I the Amen, the Amen, say unto you. I the faithful witness. Note, The assurances we have of the glory to be revealed are built upon the word of Christ. Now see what it is that Christ assures them of: Hereafter, or within awhile, or ere long, or henceforth, ye shall see heaven opened.
a. It is a mean title that Christ here takes to himself: The Son of man; a title frequently applied to him in the gospel, but always by himself. Nathanael had called him the Son of God and king of Israel: he calls himself Son of man, (1.) To express his humility in the midst of the honours done him. (b.) To teach his humanity, which is to be believed as well as his divinity. (c.) To intimate his present state of humiliation, that Nathanael might not expect this king of Israel to appear in external pomp.
b. Yet they are great things which he here foretels: You shall see heaven opened, and the angels of God ascending and descending upon the Son of man. (a.) Some understand it literally, as pointing at some particular event. Either, [a.] There was some vision of Christ&#039;s glory, in which this was exactly fulfilled, which Nathanael was an eye-witness of, as Peter, and James, and John were of his transfiguration. There were many things which Christ did, and those in the presence of his disciples, which were not written (Joh 20:30), and why not this? Or, [b.] It was fulfilled in the many ministrations of the angels to our Lord Jesus, especially that at his ascension, when heaven was opened to receive him, and the angels ascended and descended, to attend him and to do him honour, and this in the sight of the disciples. Christ&#039;s ascension was the great proof of his mission, and much confirmed the faith of his disciples, Joh 6:62. Or, [c.] It may refer to Christ&#039;s second coming, to judge the world, when the heavens shall be open, and every eye shall see him, and the angels of God shall ascend and descend about him, as attendants on him, every one employed; and a busy day it will be. See Th2 1:10. (b.) Others take it figuratively, as speaking of a state or series of things to commence from henceforth; and so we may understand it, [a.] Of Christ&#039;s miracles. Nathanael believed, because Christ, as the prophets of old, could tell him things secret; but what is this? Christ is now beginning a dispensation of miracles, much more great and strange than this, as if heaven were opened; and such a power shall be exerted by the Son of man as if the angels, which excel in strength, were continually attending his orders. Immediately after this, Christ began to work miracles, Joh 2:11. Or, [b.] Of his mediation, and that blessed intercourse which he hath settled between heaven and earth, which his disciples should be degrees be let into the mystery of. First, By Christ, as Mediator, they shall see heaven opened, that we may enter into the holiest by his blood (Heb 10:19, Heb 10:20); heaven opened, that by faith we may look in, and at length may go in; may now behold the glory of the Lord, and hereafter enter into the joy of our Lord. And, Secondly, They shall see angels ascending and descending upon the Son of man. Through Christ we have communion with and benefit by the holy angels, and things in heaven and things on earth are reconciled and gathered together. Christ is to us as Jacob&#039;s ladder (Gen 28:12), by whom angels continually ascend and descend for the good of the saints.</p>

<p>ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)

abiding in the fields--staying there, probably in huts or tents.

watch . . . by night--or, night watches, taking their turn of watching. From about passover time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord&#039;s birth is too late). Were these shepherds chosen to have the first sight of the blessed Babe without any respect of their own state of mind? That, at least, is not God&#039;s way. &quot;No doubt, like Simeon (Luk 2:25), they were among the waiters for the Consolation of Israel&quot; [OLSHAUSEN]; and, if the simplicity of their rustic minds, their quiet occupation, the stillness of the midnight hours, and the amplitude of the deep blue vault above them for the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected visit. Thus was Nathanael engaged, all alone but not unseen, under the fig tree, in unconscious preparation for his first interview with Jesus. (See on Joh 1:48). So was the rapt seer on his lonely rock &quot;in the spirit on the Lord&#039;s Day,&quot; little thinking that this was his preparation for hearing behind him the trumpet voice of the Son of man (Rev 1:10, &amp;c.). But if the shepherds in His immediate neighborhood had the first, the sages from afar had the next sight of the new-born King. Even so still, simplicity first, science next, finds its way to Christ, whom

In quiet ever and in shade

Shepherds and Sage may find--

They, who have bowed untaught to Nature&#039;s sway,

And they, who follow Truth along her star-pav&#039;d way.

KEBLE</p>

<p>We have here an account of the effects of Christ&#039;s discourse. Some were offended and others edified by it; some driven from him and others brought nearer to him.
I. To some it was a savour of death unto death; not only to the Jews, who were professed enemies to him and his doctrine, but even to many of his disciples, such as were disciples at large, who were his frequent hearers, and followed him in public; a mixed multitude, like those among Israel, that began all the discontents. Now here we have,
1. Their murmurings at the doctrine they heard (Joh 6:60): This is a hard saying, who can hear it? (1.) They do not like it themselves: &quot;What stuff is this? Eat the flesh, and drink the blood, of the Son of man! If it is to be understood figuratively, it is not intelligible; if literally, not practicable. What! must we turn cannibals? Can we not be religious, but we must be barbarous?&quot; Si Christiani adorant quod comedunt (said Averroes), sit anima mea cum philosophis - If Christians adore what they eat, my mind shall continue with the philosophers. Now, when they found it a hard saying, if they had humbly begged of Christ to have declared unto them this parable, he would have opened it, and their understandings too; for the meek will he teach his way. But they were not willing to have Christ&#039;s sayings explained to them, because they would not lose this pretence for rejecting them - that they were hard sayings. (2.) They think it impossible that any one else should like it: &quot;Who can hear it? Surely none can.&quot; Thus the scoffers at religion are ready to undertake that all the intelligent part of mankind concur with them. They conclude with great assurance that no man of sense will admit the doctrine of Christ, nor any man of spirit submit to his laws. Because they cannot bear to be so tutored, so tied up, themselves, they think none else can: Who can hear it? Thanks be to God, thousands have heard these sayings of Christ, and have found them not only easy, but pleasant, as their necessary food.
2. Christ&#039;s animadversions upon their murmurings.
(1.) He well enough knew their murmurings, Joh 6:61. Their cavils were secret in their own breasts, or whispered among themselves in a corner. But, [1.] Christ knew them; he saw them, he heard them. Note, Christ takes notice not only of the bold and open defiances that are done to his name and glory by daring sinners, but of the secret slights that are put upon his doctrine by carnal professors; he knows that which the fool saith in his heart, and cannot for shame speak out; he observes how his doctrine is resented by those to whom it is preached; who rejoice in it, and who murmur at it; who are reconciled to it, and bow before it, and who quarrel with it, and rebel against it, though ever so secretly. [2.] He knew it in himself, not by any information given him, nor any external indication of the thing, but by his own divine omniscience. He knew it not as the prophets, by a divine revelation made to him (that which the prophets desired to know was sometimes hid from them, as Kg2 4:27), but by a divine knowledge in him. He is that essential Word that discerns the thoughts of the heart, Heb 4:12, Heb 4:13. Thoughts are words to Christ; we should therefore take heed not only what we say and do, but what we think.
(2.) He well enough knew how to answer them: &quot;Doth this offend you? Is this a stumbling-block to you?&quot; See how people by their own wilful mistakes create offences to themselves: they take offence where there is none given, and even make it where there is nothing to make it of. Note, We may justly wonder that so much offence should be taken at the doctrine of Christ for so little cause. Christ speaks of it here with wonder: &quot;Doth this offend you?&quot; Now, in answer to those who condemned his doctrine as intricate and obscure (Si non vis intelligi, debes negligi - If you are unwilling to be understood, you ought to be neglected),
[1.] He gives them a hint of his ascension into heaven, as that which would give an irresistible evidence of the truth of his doctrine (Joh 6:62): What and if you shall see the Son of man ascend up where he was before? And what then? First, &quot;If I should tell you of that, surely it would much more offend you, and you would think my pretensions too high indeed. If this be so hard a saying that you cannot hear it, how will you digest it when I tell you of my returning to heaven, whence I came down?&quot; See Joh 3:12. Those who stumble at smaller difficulties should consider how they will get over greater. Secondly, &quot;When you see the Son of man ascend, this will much more offend you, for then my body will be less capable of being eaten by you in that gross sense wherein you now understand it;&quot; so Dr. Whitby. Or, Thirdly, &quot;When you see that, or hear it from those that shall see it, surely then you will be satisfied. You think I take too much upon me when I say, I came down from heaven, for it was with this that you quarrelled (Joh 6:42); but will you think so when you see me return to heaven?&quot; If he ascended, certainly he descended, Eph 4:9, Eph 4:10. Christ did often refer himself thus to subsequent proofs, as Joh 1:50, Joh 1:51; Joh 2:14; Mat 12:40; Mat 26:64. Let us wait awhile, till the mystery of God shall be finished, and then we shall see that there was no reason to be offended at any of Christ&#039;s sayings.
[2.] He gives them a general key to this and all such parabolical discourses, teaching them that they are to be understood spiritually, and not after a corporal and carnal manner: It is the spirit that quickeneth, the flesh profiteth nothing, Joh 6:63. As it is in the natural body, the animal spirits quicken and enliven it, and without these the most nourishing food would profit nothing (what would the body be the better for bread, if it were not quickened and animated by the spirit), so it is with the soul. First, The bare participation of ordinances, unless the Spirit of God work with them, and quicken the soul by them, profits nothing; the word and ordinances, if the Spirit works with them, are as food to a living man, if not, they are as food to a dead man. Even the flesh of Christ, the sacrifice for sin, will avail us nothing unless the blessed Spirit quicken our souls thereby, and enforce the powerful influences of his death upon us, till we by his grace are planted together in the likeness of it. Secondly, The doctrine of eating Christ&#039;s flesh and drinking his blood, if it be understood literally, profits nothing, but rather leads us into mistakes and prejudices; but the spiritual sense or meaning of it quickens the soul, makes it alive and lively; for so it follows: The words that I speak unto you, they are spirit, and they are life. To eat the flesh of Christ! this is a hard saying, but to believe that Christ died for me, to derive from that doctrine strength and comfort in my approaches to God, my oppositions to sin and preparations for a future state, this is the spirit and life of that saying, and, construing it thus, it is an excellent saying. The reason why men dislike Christ&#039;s sayings if because they mistake them. The literal sense of a parable does us no good, we are never the wiser for it, but the spiritual meaning is instructive. Thirdly, The flesh profits nothing - those that are in the flesh (so some understand it), that are under the power of a carnal mind, profit not by Christ&#039;s discourses; but the Spirit quickeneth - those that have the Spirit, that are spiritual, are quickened and enlivened by them; for they are received ad modum recipientis - so as to correspond with the state of the receiver&#039;s mind. They found fault with Christ&#039;s sayings, whereas the fault was in themselves; it is only to sensual minds that spiritual things are senseless and sapless, spiritual minds relish them; see Co1 2:14, Co1 2:15.
[3.] He gives them an intimation of his knowledge of them, and that he had expected no better from them, though they called themselves his disciples, Joh 6:64, Joh 6:65. Now was fulfilled that of the prophet, speaking of Christ and his doctrine (Isa 53:1), Who hath believed our report? and to whom is the arm of the Lord revealed? Both these Christ here takes notice of.
First, They did not believe his report: &quot;There are some of you who said you would leave all to follow me who yet believe not;&quot; and this was the reason why the word preached did not profit them, because it was not mixed with faith, Heb 4:2. They did not believe him to be the Messiah, else they would have acquiesced in the doctrine he preached, and not have quarrelled with it, though there were some things in it dark, and hard to be understood. Oportet discentum credere - Young beginners in learning must take things upon their teacher&#039;s word. Note, 1. Among those who are nominal Christians, there are many who are real infidels. 2. The unbelief of hypocrites, before it discovers itself to the world, is naked and open before the eyes of Christ. He knew from the beginning who they were of the multitudes that followed him that believed, and who of the twelve should betray him; he knew from the beginning of their acquaintance with him, and attendance on him, when they were in the hottest pang of their zeal, who were sincere, as Nathanael (Joh 1:47), and who were not. Before they distinguished themselves by an overt act, he could infallibly distinguish who believed and who did not, whose love was counterfeit and whose cordial. We may gather hence, (1.) That the apostasy of those who have long made a plausible profession of religion is a certain proof of their constant hypocrisy, and that from the beginning they believed not, but is not a proof of the possibility of the total and final apostasy of any true believers: such revolts are not to be called the fall of real saints, but the discovery of pretended ones; see Jo1 2:19. Stella cadens non stella fuit - The star that falls never was a star. (2.) That it is Christ&#039;s prerogative to know the heart; he knows who they are that believe not, but dissemble in their profession, and yet continues them room in his church, the use of his ordinances, and the credit of his name, and does not discover them in this world, unless they by their own wickedness discover themselves; because such is the constitution of his visible church, and the discovering day is yet to come. But, if we pretend to judge men&#039;s hearts, we step into Christ&#039;s throne, and anticipate his judgment. We are often deceived in men, and see cause to change our sentiments of them; but this we are sure of, that Christ knows all men, and his judgment is according to truth.
Secondly, The reason why they did not believe his report was because the arm of the Lord was not revealed to them (Joh 6:65): Therefore said I unto you that no man can come to me, except it be given unto him of my Father; referring to Joh 6:44. Christ therefore could not but know who believed and who did not, because faith is the gift and work of God, and all his Father&#039;s gifts and works could not but be known to him, for they all passed through his hands. There he had said that none could come to him, except the Father draw him; here he saith, except it be given him of my Father, which shows that God draws souls by giving them grace and strength, and a heart to come, without which, such is the moral impotency of man, in his fallen state, that he cannot come.
3. We have here their final apostasy from Christ hereupon: From that time many of his disciples went back, and walked no more with him, Joh 6:66. When we admit into our minds hard thoughts of the word and works of Christ, and conceive a secret dislike, and are willing to hear insinuations tending to their reproach, we are then entering into temptation; it is as the letting forth of water; it is looking back, which, if infinite mercy prevent not, will end in drawing back; therefore Obsta principiis - Take heed of the beginnings of apostasy. (1.) See here the backsliding of these disciples. Many of them went back to their houses, and families, and callings, which they had left for a time to follow him; went back, one to his farm and another to his merchandise; went back, as Orpah did, to their people, and to their gods, Rut 1:15. They had entered themselves in Christ&#039;s school, but they went back, did not only play truant for once, but took leave of him and his doctrine for ever. Note, The apostasy of Christ&#039;s disciples from him, though really a strange thing, yet has been such a common thing that we need not be surprised at it. Here were many that went back. It is often so; when some backslide many backslide with them; the disease is infectious. (2.) The occasion of this backsliding: From that time, from the time that Christ preached this comfortable doctrine, that he is the bread of life, and that those who by faith feed upon him shall live by him (which, one would think, should have engaged them to cleave more closely to him) - from that time they withdrew. Note, The corrupt and wicked heart of man often makes that an occasion of offence which is indeed matter of the greatest comfort. Christ foresaw that they would thus take offence at what he said, and yet he said it. That which is the undoubted word and truth of Christ must be faithfully delivered, whoever may be offended at it. Men&#039;s humours must be captivated to God&#039;s word, and not God&#039;s word accommodated to men&#039;s humours. (3.) The degree of their apostasy: They walked no more with him, returned no more to him and attended no more upon his ministry. It is hard for those who have been once enlightened, and have tasted the good word of God, if they fall away, to renew them again to repentance, Heb 6:4-6.
II. This discourse was to others a savour of life unto life. Many went back, but, thanks be to God, all did not; even then the twelve stuck to him. Though the faith of some be overthrown, yet the foundation of God stands sure. Observe here,
1. The affectionate question which Christ put to the twelve (Joh 6:67): Will you also go away? He saith nothing to those who went back. If the unbelieving depart, let them depart; it was no great loss of those whom he never had; lightly come, lightly go; but he takes this occasion to speak to the twelve, to confirm them, and by trying their stedfastness the more to fix them: Will you also go away? (1.) &quot;It is at your choice whether you will or no; if you will forsake me, now is the time, when so many do: it is an hour of temptation; if you will go back, go now.&quot; Note, Christ will detain none with him against their wills; his soldiers are volunteers, not pressed men. The twelve had now had time enough to try how they liked Christ and his doctrine, and that none of them might afterwards say that they were trepanned into discipleship, and if it were to do again they would not do it, he here allows them a power of revocation, and leaves them at their liberty; as Jos 24:15; Rut 1:15. (2.) &quot;It is at your peril if you do go away.&quot; If there was any secret inclination in the heart of any of them to depart from him, he stops it with this awakening question, &quot;Wilt you also go away? Think not that you hang at as loose an end as they did, and may go away as easily as they could. They have not been so intimate with me as you have been, nor received so many favours from me; they are gone, but will you also go? Remember your character, and say, Whatever others do, we will never go away. Should such a man as I flee?&quot; Neh 6:11. Note, The nearer we have been to Christ and the longer we have been with him, the more engagements we have laid ourselves under to him, the greater will be our sin if we desert him. (3.) &quot;I have reason to think you will not. Will you go away? No, I have faster hold of you than so; I hope better things of you (Heb 6:9), for you are they that have continued with me,&quot; Luk 22:28. When the apostasy of some is a grief to the Lord Jesus, the constancy of others is so much the more his honour, and he is pleased with it accordingly. Christ and believers know one another too well to part upon every displeasure.
2. The believing reply which Peter, in the name of the rest, made to this question, Joh 6:68, Joh 6:69. Christ put the question to them, as Joshua put Israel to their choice whom they would serve, with design to draw out from them a promise to adhere to him, and it had the like effect. Nay, but we will serve the Lord, Peter was upon all occasions the mouth of the rest, not so much because he had more of his Master&#039;s ear than they, but because he had more tongue of his own; and what he said was sometimes approved and sometimes reprimanded (Mat 16:17, Mat 16:23) - the common lot of those who are swift to speak. This here was well said, admirably well; and probably he said it by the direction, and with the express assent, of his fellow-disciples; at least he knew their mind, and spoke the sense of them all, and did not except Judas, for we must hope the best.
(1.) Here is a good resolution to adhere to Christ, and so expressed as to intimate that they would not entertain the least thought of leaving him: &quot;Lord, to whom shall we go? It were folly to go from thee, unless we knew where to better ourselves; no, Lord, we like our choice too well to change.&quot; Note, Those who leave Christ would do well to consider to whom they will go, and whether they can expect to find rest and peace any where but in him. See Psa 73:27, Psa 73:28; Hos 2:9. &quot;Whither shall we go? Shall we make our court to the world? It will certainly deceive us. Shall we return to sin? It will certainly destroy us. Shall we leave the fountain of living waters for broken cisterns?&quot; The disciples resolve to continue their pursuit of life and happiness, and will have a guide to it, and will adhere to Christ as their guide, for they can never have a better. &quot;Shall we go to the heathen philosophers, and become their disciples? They are become vain in their imaginations, and, professing themselves to be wise in other things, are become fools in religion. Shall we go to the scribes and Pharisees, and sit at their feet? What good can they do us who have made void the commandments of God by their traditions? Shall we go to Moses? He will send us back again to thee. Therefore, if ever we find the way to happiness, it must be in following thee.&quot; Note, Christ&#039;s holy religion appears to great advantage when it is compared with other institutions, for then it will be seen how far it excels them all. Let those who find fault with this religion find a better before they quit it. A divine teacher we must have; can we find a better than Christ? A divine revelation we cannot be without; if the scripture be not such a one, where else may we look for it?
(2.) Here is a good reason for this resolution. It was not the inconsiderate resolve of a blind affection, but the result of mature deliberation. The disciples were resolved never to go away from Christ,
[1.] Because of the advantage they promised themselves by him: Thou hast the words of eternal life. They themselves did not fully understand Christ&#039;s discourse, for as yet the doctrine of the cross was a riddle to them; but in the general they were satisfied that he had the words of eternal life, that is, First, That the word of his doctrine showed the way to eternal life, set it before us, and directed us what to do, that we might inherit it. Secondly, That the word of his determination must confer eternal life. His having the words of eternal life is the same with his having power to give eternal life to as many as were given him, Joh 17:2. He had in the foregoing discourse assured eternal life to his followers; these disciples fastened upon this plain saying, and therefore resolved to stick to him, when the others overlooked this, and fastened upon the hard sayings, and therefore forsook him. Though we cannot account for every mystery, every obscurity, in Christ&#039;s doctrine, yet we know, in the general, that it is the word of eternal life, and therefore must live and die by it; for if we forsake Christ we forsake our own mercies.
[2.] Because of the assurance they had concerning him (Joh 6:69): We believe, and are sure, that thou art that Christ. if he be the promised Messiah, he must bring in an everlasting righteousness (Dan 9:24), and therefore has the words of eternal life, for righteousness reigns to eternal life, Rom 5:21. observe, First, The doctrine they believed: that this Jesus was the Messiah promised to the fathers and expected by them, and that he was not a mere man, but the Son of the living God, the same to whom God had said, Thou art my Son, Psa 2:7. In times of temptation to apostasy it is good to have recourse to our first principles, and stick to them; and, if we faithfully abide by that which is past dispute, we shall be the better able both to find and to keep the truth in matters of doubtful disputation. Secondly, The degree of their faith: it rose up to a full assurance: We are sure. We have known it by experience; this is the best knowledge. We should take occasion from others&#039; wavering to be so much the more established, especially in that which is the present truth. When we have so strong a faith in the gospel of Christ as boldly to venture our souls upon it, knowing whom we have believed, then, and not till then, we shall be willing to venture every thing else for it.
3. The melancholy remark which our Lord Jesus made upon this reply of Peter&#039;s (Joh 6:70, Joh 6:71): Have not I chosen you twelve, and one of you is a devil? And the evangelist tells us whom he meant: he spoke of Judas Iscariot. Peter had undertaken for them all that they would be faithful to their Master. Now Christ does not condemn his charity (it is always good to hope the best), but he tacitly corrects his confidence. We must not be too sure concerning any. God knows those that are his; we do not. Observe here, (1.) Hypocrites and betrayers of Christ are no better than devils. Judas not only had a devil, but he was a devil. One of you is a false accuser; so diabolos sometimes signifies (Ti2 3:3); and it is probable that Judas, when he sold his Master to the chief priests, represented him to them as a bad man, to justify himself in what he did. But I rather take it as we read it: He is a devil, a devil incarnate, a fallen apostle, as the devil a fallen angel. He is Satan, an adversary, an enemy to Christ. He is Abaddon, and Apollyon, a son of perdition. He was of his father the devil, did his lusts, was in his interests, as Cain, Jo1 3:12. Those whose bodies were possessed by the devil are never called devils (demoniacs, but not devils); but Judas, into whose heart Satan entered, and filled it, is called a devil. (2.) Many that are seeming saints are real devils. Judas had as fair an outside as many of the apostles; his venom was, like that of the serpent, covered with a fine skin. He cast out devils, and appeared an enemy to the devil&#039;s kingdom, and yet was himself a devil all the while. Not only he will be one shortly, but he is one now. It is strange, and to be wondered at; Christ speaks of it with wonder: Have not I? It is sad, and to be lamented, that ever Christianity should be made a cloak to diabolism. (3.) The disguises of hypocrites, however they may deceive men, and put a cheat upon them, cannot deceive Christ, for his piercing eye sees through them. He can call those devils that call themselves Christians, like the prophet&#039;s greeting to Jeroboam&#039;s wife, when she came to him in masquerade (Kg1 14:6): Come in, thou wife of Jeroboam. Christ&#039;s divine sight, far better than any double sight, can see spirits. (4.) There are those who are chosen by Christ to special services who yet prove false to him: I have chosen you to the apostleship, for it is expressly said that Judas was not chosen to eternal life (Joh 13:18), and yet one of you is a devil. Note, Advancement to places of honour and trust in the church is no certain evidence of saving grace. We have prophesied in thy name. (5.) In the most select societies on this side heaven it is no new thing to meet with those that are corrupt. Of the twelve that were chosen to an intimate conversation with an incarnate Deity, as great an honour and privilege as ever men were chosen to, one was an incarnate devil. The historian lays an emphasis upon this, that Judas was one of the twelve that were so dignified and distinguished. Let us not reject and unchurch the twelve because one of them is a devil, nor say that they are all cheats and hypocrites because one of them was so; let those that are so bear the blame, and not those who, while they are undiscovered, incorporate with them. There is a society within the veil into which no unclean thing shall enter, a church of first-born, in which are no false brethren.</p>

<p>Two things Christ here comforts his disciples with: -
I. With an assurance that, though he was leaving the world, he was returning to his Father, from whom he came forth Joh 16:28-32, where we have,
1. A plain declaration of Christ&#039;s mission from the Father, and his return to him (Joh 16:28): I came forth from the Father, and am come, as you see, into the world. Again, I leave the world, as you will see shortly, and go to the Father. This is the conclusion of the whole matter. There was nothing he had more inculcated upon them than these two things - whence he came, and whither he went, the Alpha and Omega of the mystery of godliness (Ti1 3:16), that the Redeemer, in his entrance, was God manifest in the flesh, and in his exit was received up into glory.
(1.) These two great truths are here, [1.] Contracted, and put into a few words. Brief summaries of Christian doctrine are of great use to young beginners. The principles of the oracles of God brought into a little compass in creeds and catechisms have, like the beams of the sun contracted in a burning glass, conveyed divine light and heat with a wonderful power. Such we have, Job 28:28; Ecc 12:13; Ti1 1:15; Tit 2:11, Tit 2:12; Jo1 5:11; much in a little. [2.] Compared, and set the one over against the other. There is an admirable harmony in divine truths; they both corroborate and illustrate one another; Christ&#039;s coming and his going do so. Christ had commended his disciples for believing that he came forth from God (Joh 16:27), and thence infers the necessity and equity of his returning to God again, which therefore should not seem to them either strange or sad. Note, The due improvement of what we know and own would help us into the understanding of that which seems difficult and doubtful.
(2.) If we ask concerning the Redeemer whence he came, and whither he went, we are told, [1.] That he came from the Father, who sanctified and sealed him; and he came into this world, this lower world, this world of mankind, among whom by his incarnation he was pleased to incorporate himself. Here his business lay, and hither he came to attend it. He left his home for this strange country; his palace for this cottage; wonderful condescension! [2. That, when he had done his work on earth, he left the world, and went back to his Father at his ascension. He was not forced away, but made it his own act and deed to leave the world, to return to it no more till he comes to put an end to it; yet still he is spiritually present with his church, and will be to the end.
2. The disciples&#039; satisfaction in this declaration (Joh 16:29, Joh 16:30): Lo, now speakest though plainly. It should seem, this one word of Christ did them more good than all the rest, though he had said many things likely enough to fasten upon them. The Spirit, as the wind, blows when and where, and by what word he pleases; perhaps a word that has been spoken once, yea twice, and not perceived, yet, being often repeated, takes hold at last. Two things they improved in by this saying: -
(1.) In knowledge: Lo, now speakest thou plainly. When they were in the dark concerning what he said, they did not say, Lo, now speakest thou obscurely, as blaming him; but now that they apprehend his meaning they give him glory for condescending to their capacity: Lo, now speakest thou plainly. Divine truths are most likely to do good when they are spoken plainly, Co1 2:4. Observe how they triumphed, as the mathematician did with his heurēka, heurēka, when he had hit upon a demonstration he had long been in quest of: I have found it, I have found it. Note, When Christ is pleased to speak plainly to our souls, and to bring us with open face to behold his glory, we have reason to rejoice in it.
(2.) In faith: Now are we sure. Observe,
[1.] What was the matter of their faith: We believe that thou camest forth from God. He had said (Joh 16:27) that they did believe this; &quot;Lord&quot; (say they) &quot;we do believe it, and we have cause to believe it, and we know that we believe it, and have the comfort of it.&quot;
[2.] What was the motive of their faith - his omniscience. This proved him a teacher come from God, and more than a prophet, that he knew all things, which they were convinced of by this that he resolved those doubts which were hid in their hearts, and answered the scruples they had not confessed. Note, Those know Christ best that know him by experience, that can say of his power, It works in me; of his love, He loved me. And this proves Christ not only to have a divine mission, but to be a divine person, that he is a discerner of the thoughts and intents of the heart, therefore the essential, eternal Word, Heb 4:12, Heb 4:13. He has made all the churches to know that he searches the reins and the heart, Rev 2:23. This confirmed the faith of the disciples here, as it made the first impression upon the woman of Samaria that Christ told her all the things that ever she did (Joh 4:29), and upon Nathanael that Christ saw him under the fig-tree, Joh 1:48, Joh 1:49.
These words, and needest not that any man should ask thee, may bespeak either, First, Christ&#039;s aptness to teach. He prevents us with his instructions, and is communicative of the treasures of wisdom and knowledge that are hid in him, and needs not to be importuned. Or, Secondly, His ability to teach: &quot;Thou needest not, as other teachers, to have the learners&#039; doubts told thee, for thou knowest, without being told, what they stumble at.&quot; The best of teachers can only answer what is spoken, but Christ can answer what is thought, what we are afraid to ask, as the disciples were, Mar 9:32. Thus he can have compassion, Heb 5:2.
3. The gentle rebuke Christ gave the disciples for their confidence that they now understood him, Joh 16:31, Joh 16:32. Observing how they triumphed in their attainments, he said, &quot;Do you now believe? Do you now look upon yourselves as advanced and confirmed disciples? Do you now think you shall make no more blunders? Alas! you know not your own weakness; you will very shortly be scattered every man to his own,&quot; etc. Here we have,
(1.) A question, designed to put them upon consideration: Do you now believe? [1.] &quot;If now, why not sooner? Have you not heard the same things many a time before?&quot; Those who after many instructions and invitations are at last persuaded to believe have reason to be ashamed that they stood it out so long. [2.] &quot;If now, why not ever? When an hour of temptation comes, where will your faith be then?&quot; As far as there is inconstancy in our faith there is cause to question the sincerity of it, and to ask, &quot;Do we indeed believe?&quot;
(2.) A prediction of their fall, that, how confident soever they were now of their own stability, in a little time they would all desert him, which was fulfilled that very night, when, upon his being seized by a party of the guards, all his disciples forsook him and fled, Mat 26:56. They were scattered, [1.] From one another; they shifted every one for his own safety, without any care or concern for each other. Troublous times are times of scattering to Christian societies; in the cloudy and dark day the flock of Christ is dispersed, Eze 34:12. So Christ, as a society, is not visible. [2.] Scattered for him: You shall leave me alone. They should have been witnesses for him upon his trial, should have ministered to him in his sufferings; if they could have given him no comfort they might have done him some credit; but they were ashamed of his chain, and afraid of sharing with him in his sufferings, and left him alone. Note, Many a good cause, when it is distressed by its enemies, is deserted by its friends. The disciples had continued with Christ in his other temptations and yet turned their back upon him now; those that are tried, do not always prove trusty. If we at any time find our friends unkind to us, let us remember that Christ&#039;s were so to him. When they left him alone, they were scattered every man to his own; not to their own possessions or habitations, these were in Galilee; but to their own friends and acquaintance in Jerusalem; every one went his own way, where he fancied he should be most safe. Every man to secure his own; himself and his own life. Note, Those will not dare to suffer for their religion that seek their own things more than the things of Christ, and that look upon the things of this world as their ta idia - their own property, and in which their happiness is bound up. Now observe here, First, Christ knew before that his disciples would thus desert him in the critical moment, and yet he was still tender of them, and in nothing unkind. We are ready to say of some, &quot;If we could have foreseen their ingratitude, we would not have been so prodigal of our favours to them;&quot; Christ did foresee theirs, and yet was kind to them. Secondly, He told them of it, to be a rebuke to their exultation in their present attainments: &quot;Do you now believe? Be not high-minded, but fear; for you will find your faith so sorely shaken as to make it questionable whether it be sincere or no, in a little time.&quot; Note, even when we are taking the comfort of our graces, it is good to be reminded of our dangers from our corruptions. When our faith is strong, our love flaming, and our evidences are clear, yet we cannot infer thence that tomorrow shall be as this day. Even when we have most reason to think we stand, yet we have reason enough to take heed lest we fall. Thirdly, He spoke of it as a thing very near. The hour was already come, in a manner, when they would be as shy of him as ever they had been fond of him. Note, A little time may produce great changes, both concerning us and in us.
(3.) An assurance of his own comfort notwithstanding: Yet I am not alone. He would not be thought to complain of their deserting him, as if it were any real damage to him; for in their absence he should be sure of his Father&#039;s presence, which was instar omnium - every thing: The Father is with me. We may consider this, [1.] As a privilege peculiar to the Lord Jesus; the Father was so with him in his sufferings as he never was with any, for still he was in the bosom of the Father. The divine nature did not desert the human nature, but supported it, and put an invincible comfort and an inestimable value into his sufferings. The Father had engaged to be with him in his whole undertaking (Psa 89:21 etc.), and to preserve him (Isa 49:8); this emboldened him, Isa 50:7. Even when he complained of his Father&#039;s forsaking him, yet he called him My God, and presently after was so well assured of his favourable presence with him as to commit his Spirit into his hand. This he had comforted himself with all along (Joh 8:29), He that sent me is with me, the Father hath not left me alone, and especially now at last. This assists our faith in the acceptableness of Christ&#039;s satisfaction; no doubt, the Father was well pleased in him, for he went along with him in his undertaking from first to last. [2.] As a privilege common to all believers, by virtue of their union with Christ; when they are alone, they are not alone, but the Father is with them. First, When solitude is their choice, when they are alone, as Isaac in the field, Nathanael under the fig-tree, Peter upon the house-top, meditating and praying, the Father is with them. Those that converse with God in solitude are never less alone than when alone. A good God and a good heart are good company at any time. Secondly, When solitude is their affliction, their enemies lay them alone, and their friends leave them so, their company, like Job&#039;s, is made desolate; yet they are not so much alone as they are thought to be, the Father is with them, as he was with Joseph in his bonds and with John in his banishment. In their greatest troubles they are as one whom his father pities, as one whom his mother comforts. And, while we have God&#039;s favourable presence with us, we are happy, and ought to be easy, though all the world forsake us. Non deo tribuimus justum honorem nisi solus ipse nobis sufficiat - We do not render due honour to God, unless we deem him alone all-sufficient. - Calvin.
II. He comforts them with a promise of peace in him, by virtue of his victory over the world, whatever troubles they might meet with in it (Joh 16:33): &quot;These things have I spoken, that in me you might have peace; and if you have it not in me you will not have it at all, for in the world you shall have tribulation; you must expect no other, and yet may cheer up yourselves, for I have overcome the world.&quot; Observe,
1. The end Christ aimed at in preaching this farewell sermon to his disciples: That in him they might have peace. He did not hereby intend to give them a full view of that doctrine which they were shortly to be made masters of by the pouring out of the Spirit, but only to satisfy them for the present that his departure from them was really for the best. Or, we may take it more generally: Christ had said all this to them that by enjoying him they might have the best enjoyment of themselves. Note, (1.) It is the will of Christ that his disciples should have peace within, whatever their troubles may be without. (2.) Peace in Christ is the only true peace, and in him alone believers have it, for this man shall be the peace, Mic 5:5. Through him we have peace with God, and so in him we have peace in our own minds. (3.) The word of Christ aims at this, that in him we may have peace. Peace is the fruit of the lips, and of his lips, Isa 57:19.
2. The entertainment they were likely to meet with in the world: &quot;You shall not have outward peace, never expect it.&quot; Though they were sent to proclaim peace on earth, and good-will towards men, they must expect trouble on earth, and ill-will from men. Note, It has been the lot of Christ&#039;s disciples to have more or less tribulation in this world. Men persecute them because they are so good, and God corrects them because they are no better. Men design to cut them off from the earth, and God designs by affliction to make them meet for heaven; and so between both they shall have tribulation.
3. The encouragement Christ gives them with reference hereto: But be of good cheer, tharseite. &quot;Not only be of good comfort, but be of good courage; have a good heart on it, all shall be well.&quot; Note, In the midst of the tribulations of this world it is the duty and interest of Christ&#039;s disciples to be of good cheer, to keep up their delight in God whatever is pressing, and their hope in God whatever is threatening; as sorrowful indeed, in compliance with the temper of the climate, and yet always rejoicing, always cheerful (Co2 6:10), even in tribulation, Rom 5:3.
4. The ground of that encouragement: I have overcome the world. Christ&#039;s victory is a Christian triumph. Christ overcame the prince of this world, disarmed him, and cast him out; and still treads Satan under our feet. He overcame the children of this world, by the conversion of many to the faith and obedience of his gospel, making them the children of his kingdom. When he sends his disciples to preach the gospel to all the world, &quot;Be of good cheer,&quot; says he, &quot;I have overcome the world as far as I have gone, and so shall you; though you have tribulation in the world, yet you shall gain your point, and captivate the world,&quot; Rev 6:2. He overcame the wicked of the world, for many a time he put his enemies to silence, to shame; &quot;And be you of good cheer, for the Spirit will enable you to do so too.&quot; He overcame the evil things of the world by submitting to them; he endured the cross, despising it and the shame of it; and he overcame the good things of it by being wholly dead to them; its honours had no beauty in his eye, its pleasures no charms. Never was there such a conqueror of the world as Christ was, and we ought to be encouraged by it, (1.) Because Christ has overcome the world before us; so that we may look upon it as a conquered enemy, that has many a time been baffled. Nay, (2.) He has conquered it for us, as the captain of our salvation. We are interested in his victory; by his cross the world is crucified to us, which bespeaks it completely conquered and put into our possession; all is yours, even the world. Christ having overcome the world, believers have nothing to do but to pursue their victory, and divide the spoil; and this we do by faith, Jo1 5:4. We are more than conquerors through him that loved us.</p>

<p>We have here an account of Christ&#039;s appearance to his disciples at the sea of Tiberias. Now, 1. Let us compare this appearance with those that went before, In those Christ showed himself to his disciples when they were met in a solemn assembly (it should seem, for religious worship) upon a Lord&#039;s day, and when they were all together, perhaps expecting his appearing; but in this he showed himself to some of them occasionally, upon a week-day, when they were fishing, and little thought of it. Christ has many ways of making himself known to his people usually in his ordinances, but sometimes by his Spirit he visits them when they are employed in common business, as the shepherds who were keeping their flocks by night (Luk 2:8), even so here also, Gen 16:13. 2. Let us compare it with that which followed at the mountain in Galilee, where Christ had appointed them to meet him, Mat 28:16. Thitherward they moved as soon as the days of unleavened bread were over, and disposed of themselves as they saw fit, till the time fixed for this interview, or general rendezvous. Now this appearance was while they were waiting for that, that they might not be weary of waiting. Christ is often better than his word, but never worse, often anticipates and outdoes the believing expectations of his people, but never disappoints them. As to the particulars of the story, we may observe,
I. Who they were to whom Christ now showed himself (Joh 21:2): not to all the twelve, but to seven of them only. Nathanael is mentioned as one of them, whom we have not met with since, ch. 1. But some think he was the same with Bartholomew, one of the twelve. The two not named are supposed to be Philip of Bethsaida and Andrew of Capernaum. Observe here, 1. It is good for the disciples of Christ to be much together; not only in solemn religious assemblies, but in common conversation, and about common business. Good Christians should by this means both testify and increase their affection to, and delight in, each other, and edify one another both by discourse and example. 2. Christ chose to manifest himself to them when they were together; not only to countenance Christian society, but that they might be joint witnesses of the same matter of fact, and so might corroborate one another&#039;s testimony. Here were seven together to attest this, on which some observe that the Roman law required seven witnesses to a testament. 3. Thomas was one of them, and is named next to Peter, as if he now kept closer to the meetings of the apostles than ever. It is well if losses by our neglects make us more careful afterwards not to let opportunities slip.
II. How they were employed, Joh 21:3. Observe,
1. Their agreement to go a fishing. They knew not well what to do with themselves. For my part, says Peter, I will go a fishing; We will go with thee then, say they, for we will keep together. Though commonly two of a trade cannot agree, yet they could. Some think they did amiss in returning to their boats and nets, which they had left; but then Christ would not have countenanced them in it with a visit. It was rather commendable in them; for they did it, (1.) To redeem time, and not be idle. They were not yet appointed to preach the resurrection of Christ. Their commission was in the drawing, but not perfected. The hour for entering upon action was to come. It is probable that their Master had directed them to say nothing of his resurrection till after his ascension, nay, not till after the pouring out of the Spirit, and then they were to begin at Jerusalem. Now, in the mean time, rather than do nothing, they would go a fishing; not for recreation, but for business. It is an instance of their humility. Though they were advanced to be sent of Christ, as he was of the Father, yet they did not take state upon them, but remembered the rock out of which they were hewn. It is an instance likewise of their industry, and bespeaks them good husbands of their time. While they were waiting, they would not be idling. Those who would give an account of their time with joy should contrive to fill up the vacancies of it, to gather up the fragments of it. (2.) That they might help to maintain themselves and not be burdensome to any. While their Master was with them those who ministered to him were kind to them; but now that the bridegroom was taken from them they must fast in those days, and therefore their own hands, as Paul&#039;s, must minister to their necessities and for this reason Christ asked them, Have you any meat? This teaches us with quietness to work and eat our own bread.
2. Their disappointment in their fishing. That night they caught nothing, though, it is probable, they toiled all night, as Luk 5:5. See the vanity of this world; the hand of the diligent often returns empty. Even good men may come short of desired success in their honest undertakings. We may be in the way of our duty, and yet not prosper. Providence so ordered it that all that night they should catch nothing, that the miraculous draught of fishes in the morning might be the more wonderful and the more acceptable. In those disappointments which to us are very grievous God has often designs that are very gracious. Man has indeed a dominion over the fish of the sea, but they are not always at his beck; God only knows the paths of the sea, and commands that which passeth through them.
III. After what manner Christ made himself known to them. It is said (Joh 21:1), He showed himself. His body, though a true and real body, was raised, as ours will be, a spiritual body, and so was visible only when he himself was pleased to make it so; or, rather, came and removed so quickly that it was here or there in an instant, in a moment, in the twinkling of an eye. Four things are observable in the appearance of Christ to them: -
1. He showed himself to them seasonably (Joh 21:4): When the morning was now come, after a fruitless night&#039;s toil, Jesus stood on the shore. Christ&#039;s time of making himself known to his people is when they are most at a loss. When they think they have lost themselves, he will let them know that they have not lost him. Weeping may endure for a night; but joy comes, if Christ comes, in the morning. Christ appeared to them, not walking upon the water, because, being risen from the dead, he was not to be with them as he had been; but standing upon the shore, because now they were to make towards him. Some of the ancients put this significancy upon it, that Christ, having finished his work, was got through a stormy sea, a sea of blood, to a safe and quiet shore, where he stood in triumph; but the disciples, having their work before them, were yet at sea, in toil and peril. It is a comfort to us, when our passage is rough and stormy, that our Master is at shore, and we are hastening to him.
2. He showed himself to them gradually. The disciples, though they had been intimately acquainted with him, knew not, all at once, that it was Jesus. Little expecting to see him there, and not looking intently upon him, they took him for some common person waiting the arrival of their boat, to buy their fish. Note, Christ is often nearer to us than we think he is, and so we shall find afterwards, to our comfort.
3. He showed himself to them by an instance of his pity, Joh 21:5. He called to them, Children, paidia - &quot;Lads, have you any meat? Have you caught any fish?&quot; Here, (1.) The compellation is very familiar; he speaks unto them as unto his sons, with the care and tenderness of a father: Children. Though he had now entered upon his exalted state, he spoke to his disciples with as much kindness and affection as ever. They were not children in age, but they were his children, the children which God had given him. (2.) The question is very kind: Have you any meat? He asks as a tender father concerning his children whether they be provided with that which is fit for them, that if they be not, he may take care for their supply. Note, The Lord is for the body, Co1 6:13. Christ takes cognizance of the temporal wants of his people, and has promised them not only grace sufficient, but food convenient. Verily they shall be fed, Psa 27:3. Christ looks into the cottages of the poor, and asks, Children, have you any meat? thereby inviting them to open their case before him, and by the prayer of faith to make their requests known to him: and then let them be careful for nothing; for Christ takes care of them, takes care for them. Christ has herein set us an example of compassionate concern for our brethren. There are many poor householders disabled for labour, or disappointed in it, that are reduced to straits, whom the rich should enquire after thus, Have you any meat? For the most necessitous are commonly the least clamorous. To this question the disciples gave a short answer, and, some think, with an air of discontent and peevishness. They said, No; not giving him any such friendly and respectful title as he had given them. So short do the best come in their returns of love to the Lord Jesus. Christ put the question to them, not because he did not know their wants, but because he would know them from them. Those that would have supplies from Christ must own themselves empty and needy.
4. He showed himself to them by an instance of his power; and this perfected the discovery (Joh 21:6): he ordered them to cast the net on the right side of the ship, the contrary side to what they had been casting it on; and then they, who were going home empty-handed, were enriched with a great draught of fishes. Here we have, (1.) The orders Christ gave them, and the promise annexed to those orders: Cast the net there in such a place, and you shall find. He from whom nothing is hid, no, not the inhabitants under the waters (Job 26:5), knew on what side of the ship the shoal of fishes was, and to that side he directs them. Note, Divine providence extends itself to things most minute and contingent; and they are happy that know how to take hints thence in the conduct of their affairs, and acknowledge it in all their ways. (2.) Their obedience of these orders, and the good success of it. As yet they knew not that it was Jesus; however, they were willing to be advised by any body, and did not bid this supposed stranger mind his own business and not meddle with theirs, but took his counsel; in being thus observant of strangers, they were obedient to their Master unawares. And it sped wonderfully well; now they had a draught that paid them for all their pains. Note, Those that are humble, diligent, and patient (though their labours may be crossed) shall be crowned; they sometimes live to see their affairs take a happy turn, after many struggles and fruitless attempts. There is nothing lost by observing Christ&#039;s orders. Those are likely to speed well that follow the rule of the word, the guidances of the Spirit, and the intimations of Providence; for this is casting the net on the right side of the ship. Now the draught of fishes may be considered, [1.] As a miracle in itself: and so it was designed to prove that Jesus Christ was raised in power, though sown in weakness, and that all things were put under his feet, the fishes of the sea not excepted. Christ manifests himself to his people by doing that for them which none else can do, and things which they looked not for. [2.] As a mercy to them; for the seasonable and abundant supply of their necessities. When their ingenuity and industry failed them, the power of Christ came in opportunely for their relief; for he would take care that those who had left all for him should not want any good thing. When we are most at a loss, Jehovah - jireh. [3.] As the memorial of a former mercy, with which Christ had formerly recompensed Peter for the loan of his boat, Luk 5:4, etc. This miracle nearly resembled that, and could not but put Peter in mind of it, which helped him to improve this; for both that and this affected him much, as meeting him in his own element, in his own employment. Latter favours are designed to bring to mind former favours, that eaten bread may not be forgotten. [4.] As a mystery, and very significant of that work to which Christ was now with an enlarged commission sending them forth. The prophets had been fishing for souls, and caught nothing, or very little; but the apostles, who let down the net at Christ&#039;s word, had wonderful success. Many were the children of the desolate, Gal 4:27. They themselves, in pursuance of their former mission, when they were first made fishers of men, had had small success in comparison with what they should now have. When, soon after this, three thousand were converted in one day, then the net was cast on the right side of the ship. It is an encouragement to Christ&#039;s ministers to continue their diligence in their work. One happy draught, at length, may be sufficient to repay many years of toil at the gospel net.
IV. How the disciples received this discovery which Christ made of himself, Joh 21:7, Joh 21:8, where we find,
1. That John was the most intelligent and quick-sighted disciple. He whom Jesus loved was the first that said, It is the Lord; for those whom Christ loves he will in a special manner manifest himself to: his secret is with his favourites. John had adhered more closely to his Master in his sufferings than any of them: and therefore he has a clearer eye and a more discerning judgment than any of them, in recompence for his constancy. When John was himself aware that it was the Lord, he communicated his knowledge to those with him; for this dispensation of the Spirit is given to every one to profit withal. Those that know Christ themselves should endeavor to bring others acquainted with him; we need not engross him, there is enough in him for us all. John tells Peter particularly his thoughts, that it was the Lord, knowing he would be glad to see him above any of them. Though Peter had denied his Master, yet, having repented, and being taken into the communion of the disciples again, they were as free and familiar with him as ever.
2. That Peter was the most zealous and warm-hearted disciple; for as soon as he heard it was the Lord (for which he took John&#039;s word) the ship could not hold him, nor could he stay till the bringing of it to shore, but into the sea he throws himself presently, that he might come first to Christ. (1.) He showed his respect to Christ by girding his fisher&#039;s coat about him that he might appear before his Master in the best clothes he had, and to rudely rush into his presence, stripped as he was to his waistcoat and drawers, because the work he was about was toilsome, and he was resolved to take pains in it. Perhaps the fisher&#039;s coat was made of leather, or oil-cloth, and would keep out wet; and he girt it to him that he might make the best of his way through the water to Christ, as he used to do after his nets, when he was intent upon his fishing. (2.) He showed the strength of his affection to Christ, and his earnest desire to be with him, by casting himself into the sea; and either wading or swimming to shore, to come to him. When he walked upon the water to Christ (Mat 14:28, Mat 14:29), it was said, He came down out of the ship deliberately; but here it is said, He cast himself into the sea with precipitation; sink or swim, he would show his good-will and aim to be with Jesus. &quot;If Christ suffer me,&quot; thinks he, &quot;to drown, and come short of him, it is but what I deserve for denying him.&quot; Peter had had much forgiven, and made it appear he loved much by his willingness to run hazards, and undergo hardships, to come to him. Those that have been with Jesus will be willing to swim through a stormy sea, a sea of blood, to come to him. And it is a laudable contention amongst Christ&#039;s disciples to strive who shall be first with him.
3. That the rest of the disciples were careful and honest hearted. Though they were not in such a transport of zeal as to throw themselves into the sea, like Peter, yet they hastened in the boat to the shore, and made the best of their way (Joh 21:8): The other disciples, and John with them, who had first discovered that it was Christ, came slowly, yet they came to Christ. Now here we may observe, (1.) How variously God dispenses his gifts. Some excel, as Peter and John; are very eminent in gifts and graces, and are thereby distinguished from their brethren; others are but ordinary disciples, that mind their duty, and are faithful to him, but do nothing to make themselves remarkable; and yet both the one and the other, the eminent and the obscure, shall sit down together with Christ in glory; nay, and perhaps the last shall be first. Of those that do excel, some, like John, are eminently contemplative, have great gifts of knowledge, and serve the church with them; others, like Peter, are eminently active and courageous, are strong, and do exploits, and are thus very serviceable to their generation. Some are useful as the church&#039;s eyes, others as the church&#039;s hands, and all for the good of the body. (2.) What a great deal of difference there may be between some good people and others in the way of their honouring Christ, and yet both accepted of him. Some serve Christ more in acts of devotion, and extraordinary expressions of a religious zeal; and they do well, to the Lord they do it. Peter ought not to be censured for casting himself into the sea, but commended for his zeal and the strength of his affection; and so must those be who, in love to Christ, quit the world, with Mary, to sit at his feet. But others serve Christ more in the affairs of the world. They continue in that ship, drag the net, and bring the fish to shore, as the other disciples here; and such ought not to be censured as worldly, for they, in their place, are as truly serving Christ as the other, even in serving tables. If all the disciples had done as Peter did, what had become of their fish and their nets? And yet if Peter had done as they did we had wanted this instance of holy zeal. Christ was well pleased with both, and so must we be. (3.) That there are several ways of bringing Christ&#039;s disciples to shore to him from off the sea of this world. Some are brought to him by a violent death, as the martyrs, who threw themselves into the sea, in their zeal for Christ; others are brought to him by a natural death, dragging the net, which is less terrible; but both meet at length on the safe and quiet shore with Christ.
V. What entertainment the Lord Jesus gave them when they came ashore.
1. He had provision ready for them. When they came to land, wet and cold, weary and hungry, they found a good fire there to warm them and dry them, and fish and bread, competent provision for a good meal. (1.) We need not be curious in enquiring whence this fire, and fish, and bread, came, any more than whence the meat came which the ravens brought to Elijah. He that could multiply the loaves and fishes that were could make new ones if he pleased, or turn stones into bread, or send his angels to fetch it, where he knew it was to be had. It is uncertain whether this provision was made ready in the open air, or in some fisher&#039;s cabin or hut upon the shore; but here was nothing stately or delicate. We should be content with mean things, for Christ was. (2.) We may be comforted in this instance of Christ&#039;s care of his disciples; he has wherewith to supply all our wants, and knows what things we have need of. He kindly provided for those fishermen, when they came weary from their work; for verily those shall be fed who trust in the Lord and do good. It is encouraging to Christ&#039;s ministers, whom he hath made fishers of men, that they may depend upon him who employs them to provide for them; and if they should miss of encouragement in this world, should be reduced as Paul was to hunger, and thirst, and fastings often, let them content themselves with what they have here; they have better things in reserve, and shall eat and drink with Christ at his table in his kingdom, Luk 22:30. Awhile ago, the disciples had entertained Christ with a broiled fish (Luk 24:42), and now, as a friend, he returned their kindness, and entertained them with one; nay, in the draught of fishes, he repaid them more than a hundred fold.
2. He called for some of that which they had caught, and they produced it, Joh 21:10, Joh 21:11. Observe here,
(1.) The command Christ gave them to bring their draught of fish to shore: &quot;Bring of the fish hither, which you have now caught, and let us have some of them;&quot; not as if he needed it; and could not make up a dinner for them without it; but, [1.] He would have them eat the labour of their hands, Psa 128:2. What is got by God&#039;s blessing on our own industry and honest labour, if withal God give us power to eat of it, and enjoy good in our labour, hath a peculiar sweetness in it. It is said of the slothful man that he roasteth not that which he took in hunting; he cannot find in his heart to dress what he has been at the pains to take, Pro 12:27. But Christ would hereby teach us to use what we have. [2.] He would have them taste the gifts of his miraculous bounty, that they might be witnesses both of his power and of his goodness. The benefits Christ bestows upon us are not to be buried and laid up, but to be used and laid out. [3.] He would give a specimen of the spiritual entertainment he has for all believers, which, in this respect, is most free and familiar - that he sups with them, and they with him; their graces are pleasing to him, and his comforts are so to them; what he works in them he accepts from them. [4.] Ministers, who are fishers of men, must bring all they catch to their Master, for on him their success depends.
(2.) Their obedience to this command, Joh 21:11. It was said (Joh 21:6), They were not able to draw the net to shore, for the multitude of fishes; that is, they found it difficult, it was more than they could well do; but he that bade them bring it to shore made it easy. Thus the fishers of men, when they have enclosed souls in the gospel net, cannot bring them to shore, cannot carry on and complete the good work begun, without the continued influence of the divine grace. If he that helped us to catch them, when without his help we should have caught nothing, do not help us to keep them, and draw them to land, by building them up in their most holy faith, we shall lose them at last, Co1 3:7. Observe, [1.] Who it was that was most active in landing the fishes: it was Peter, who, as in the former instance (Joh 21:7), had shown a more zealous affection to his Master&#039;s person than any of them, so in this he showed a more ready obedience to his Master&#039;s command; but all that are faithful are not alike forward. [2.] The number of the fishes that were caught. They had the curiosity to count them, and perhaps it was in order to the making of a dividend; they were in all a hundred and fifty three, and all great fishes. These were many more than they needed for their present supply, but they might sell them, and the money would serve to bear their charges back to Jerusalem, whither they were shortly to return. [3.] A further instance of Christ&#039;s care of them, to increase both the miracle and the mercy: For all there were so many, and great fishes too, yet was not the net broken; so that they lost none of their fish, nor damaged their net. It was said (Luk 5:6), Their net broke. Perhaps this was a borrowed net, for they had long since left their own; and, if so, Christ would teach us to take care of what we have borrowed, as much as if it were our own. It was well that their net did not break, for they had not now the leisure they had formerly had to mend their nets. The net of the gospel has enclosed multitudes, three thousand in one day, and yet is not broken; it is still as mighty as ever to bring souls to God.
3. He invited them to dinner. Observing them to keep their distance and that they were afraid to ask him, Who art thou? because they knew it was their Lord, he called to them very familiarly, Come, and dine.
(1.) See here how free Christ was with his disciples; he treated them as friends; he did not say, Come, and wait, Come, and attend me, but Come, and dine; not, Go dine by yourselves, as servants are appointed to do, but Come, and dine with me. This kind invitation may be alluded to, to illustrate, [1.] The call Christ gives his disciples into communion with him in grace here. All things are now ready; Come, and dine. Christ is a feast; come, dine upon him; his flesh is meat indeed, his blood drink indeed. Christ is a friend; come, dine with him, he will bid you welcome, Sol 5:1. [2.] The call he will give into the fruition of him in glory hereafter: Come, ye blessed of my Father; come, and sit down with Abraham, and Isaac, and Jacob. Christ has wherewithal to dine all his friends and followers; there is room and provision enough for them all.
(2.) See how reverent the disciples were before Christ. They were somewhat shy of using the freedom he invited them to, and, by his courting them to their meat, it should seem that they stood pausing. Being to eat with a ruler, such a ruler, they consider diligently what is before them. None of them durst ask him, Who art thou? Either, [1.] Because they would not be so bold with him. Though perhaps he appeared now in something of a disguise at first, as to the two disciples when their eyes were holden that they should not know him, yet they had very good reason to think it was he, and could be no other. Or, [2.] Because they would not so far betray their own folly. When he had given them this instance of his power and goodness, they must be stupid indeed if they questioned whether it was he or no. When God, in his providence, has given us sensible proofs of his care for our bodies, and has given us, in his grace, manifest proofs of his good-will to our souls, and good work upon them, we should be ashamed of our distrusts, and not dare to question that which he has left us no room to question. Groundless doubts must be stifled, and not started.
4. He carved for them, as the master of the feast, Joh 21:13. Observing them to be still shy and timorous, he comes, and takes bread himself, and gives them, some to each of them, and fish likewise. No doubt he craved a blessing and gave thanks (as Luk 24:30), but, it being his known and constant practice, it did not need to be mentioned. (1.) The entertainment here was but ordinary; it was only a fish-dinner, and coarsely dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain and homely. Hunger is the best sauce. Christ, though he entered upon his exalted state, showed himself alive by eating, not showed himself a prince by feasting. Those that could not content themselves with bread and fish, unless they had sauce and wine, would scarcely have found in their hearts to dine with Christ himself here. (2.) Christ himself began. Though, perhaps, having a glorified body, he needed not eat, yet he would show that he had a true body, which was capable of eating. The apostles produced this as one proof of his resurrection, that they had eaten and drank with him, Act 10:41. (3.) He gave the meat about to all his guests. He not only provided it for them, and invited them to it, but he himself divided it among them, and put it into their hands. Thus to him we owe the application, as well as the purchase, of the benefits of redemption. He gives us power to eat of them.
The evangelist leaves them at dinner, and makes this remark (Joh 21:14): This is now the third time that Jesus showed himself alive to his disciples, or the greater part of them. This is the third day; so some. On the day he rose he appeared five times; the second day was that day seven-night; and this was the third. Or this was his third appearance to any considerable number of his disciples together; though he had appeared to Mary, to the women, to the two disciples, and to Cephas, yet he had but twice before this appeared to any company of them together. This is taken notice of, [1.] For confirming the truth of his resurrection; the vision was doubled, was trebled, for the thing was certain. Those who believed not the first sign would be brought to believe the voice of the latter signs. [2.] As an instance of Christ&#039;s continued kindness to his disciples; once, and again, and a third time, he visited them. It is good to keep account of Christ&#039;s gracious visits; for he keeps account of them, and they will be remembered against us if we walk unworthily of them, as they were against Solomon, when he was reminded that the Lord God of Israel had appeared unto him twice. This is now the third; have we made a due improvement of the first and second? See Co2 12:14. This is the third, perhaps it may be the last.</p>

<p>FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)

What seek ye--gentle, winning question, remarkable as the Redeemer&#039;s first public utterance. (See on Mat 12:18-20.)

where dwellest thou--that is, &quot;That is a question we cannot answer in a moment; but had we Thy company for a calm hour in private, gladly should we open our burden.&quot;</p>

<p>Nathanael--(See on Mat 10:3).

Moses--(See Joh 5:46).

son of Joseph--the current way of speaking. (See Luk 3:23).</p>

<p>Son of God . . . King of Israel--the one denoting His person, the other His office. How much loftier this than anything Philip had said to him! But just as the earth&#039;s vital powers, the longer they are frost-bound, take the greater spring when at length set free, so souls, like Nathanael and Thomas (see on Joh 20:28), the outgoings of whose faith are hindered for a time, take the start of their more easy-going brethren when loosed and let go.</p>

<p>We have seen the Lord--This way of speaking of Jesus (as Joh 20:20 and Joh 21:7), so suited to His resurrection-state, was soon to become the prevailing style.

Except I see in his hands the print of the nails, and put my linger into the print of the nails, and thrust my hand into his side, I will not believe--The very form of this speech betokens the strength of the unbelief. &quot;It is not, If I shall see I shall believe, but, Unless I shall see I will not believe; nor does he expect to see, although the others tell him they had&quot; [BENGEL]. How Christ Himself viewed this state of mind, we know from Mar 16:14, &quot;He upbraided them with their unbelief and hardness of heart because they believed not them which had seen Him after He was risen.&quot; But whence sprang this pertinacity of resistance in such minds? Not certainly from reluctance to believe, but as in Nathanael (see on Joh 1:46) from mere dread of mistake in so vital a matter.</p>

<p>Thomas answered and said unto him, My Lord and my God--That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from Joh 20:29 (&quot;Because thou hast seen Me, thou hast believed&quot;). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven. On the striking parallel in Nathanael, see on Joh 1:49. The Socinian invasion of the supreme divinity of Christ here manifestly taught--as if it were a mere call upon God in a fit of astonishment--is beneath notice, save for the profanity it charges upon this disciple, and the straits to which it shows themselves reduced.</p>

<p>Nathanael--(See on Mat 10:3).</p>