Resultados para: "NATURAL RELIGION"

Observe here, 1. It is taken for granted that people would be inclined to bring offerings to the Lord. The very light of nature directs man, some way or other, to do honour to his Maker, and pay him homage as his Lord. Revealed religion supposes natural religion to be an ancient and early institution, since the fall had directed men to glorify God by sacrifice, which was an implicit acknowledgment of their having received all from God as creatures, and their having forfeited all to him as sinners. A conscience thoroughly convinced of dependence and guilt would be willing to come before God with thousands of rams, Mic 6:6, Mic 6:7. 2. Provision is made that men should not indulge their own fancies, nor become vain in their imaginations and inventions about their sacrifices, lest, while they pretended to honour God, they should really dishonour him, and do that which was unworthy of him. Every thing therefore is directed to be done with due decorum, by a certain rule, and so as that the sacrifices might be most significant both of the great sacrifice of atonement which Christ was to offer in the fulness of time and of the spiritual sacrifices of acknowledgment which believers should offer daily. 3. God gave those laws to Israel by Moses; nothing is more frequently repeated than this, The Lord spoke unto Moses, saying, Speak unto the children of Israel. God could have spoken it to the children of Israel himself, as he did the ten commandments; but he chose to deliver it to them by Moses, because they had desired he would no more speak to them himself, and he had designed that Moses should, above all the prophets, be a type of Christ, by whom God would in these last days speak to us, Heb 1:2. By other prophets God sent messages to his people, but by Moses he gave them laws; and therefore he was fit to typify him to whom the Father has given all judgment. And, besides, the treasure of divine revelation was always to be put into earthen vessels, that our faith might be tried, and that the excellency of the power might be of God. 4. God spoke to him out of the tabernacle. As soon as ever the shechinah had taken possession of its new habitation, in token of the acceptance of what was done, God talked with Moses from the mercy-seat, while he attended without the veil, or rather at the door, hearing a voice only; and it is probable that he wrote what he heard at that time, to prevent any mistake, or a slip of memory, in the rehearsal of it. The tabernacle was set up to be a place of communion between God and Israel; there, where they performed their services to God, God revealed his will to them. Thus, by the word and by prayer, we now have fellowship with the Father, and with his Son Jesus Christ, Act 6:4. When we speak to God we must desire to hear from him, and reckon it a great favour that he is pleased to speak to us. The Lord called to Moses, not to come near (under that dispensation, even Moses must keep his distance), but to attend and hearken to what should be said. A letter less than ordinary in the Hebrew word for called, the Jewish critics tell us, intimates that God spoke in a still small voice. The moral law was given with terror from a burning mountain in thunder and lightning; but the remedial law of sacrifice was given more gently from a mercy-seat, because that was typical of the grace of the gospel, which is the ministration of life and peace.

In all the conferences between Job and his friends we do not find any more weighty and considerable lines than these; would one have expected it? Here is much both of Christ and heaven in these verses: and he that said such things as these declared plainly that he sought the better country, that is, the heavenly; as the patriarchs of that age did, Heb 11:14. We have here Job's creed, or confession of faith. His belief in God the Father Almighty, the Maker of heaven and earth, and the principles of natural religion, he had often professed: but here we find him no stranger to revealed religion; though the revelation of the promised Seed, and the promised inheritance, was then discerned only like the dawning of the day, yet Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come, for of these, doubtless, he must be understood to speak. These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. He had just now said that his way was fenced up, (Job 19:8) and his hope removed like a tree, Job 19:10. Nay, and after this he expressed his despair of any comfort in this life, Job 23:8, Job 23:9; Job 30:23. So that we must necessarily understand him of the redemption of his soul from the power of the grave, and his reception to glory, which is spoken of, Psa 49:15. We have reason to think that Job was just now under an extraordinary impulse of the blessed Spirit, which raised him above himself, gave him light, and gave him utterance, even to his own surprise. And some observe that, after this, we do not find Job's discourses such passionate, peevish, unbecoming, complaints of God and his providence as we have before met with: this hope quieted his spirit, stilled the storm and, having here cast anchor within the veil, his mind was kept steady from this time forward. Let us observe, I. To what intent Job makes this confession of his faith here. Never did any thing come in more pertinently, or to better purpose. 1. Job was now accused, and this was his appeal. His friends reproached him as a hypocrite and contemned him as a wicked man; but he appeals to his creed, to his faith, to his hope, and to his own conscience, which not only acquitted him from reigning sin, but comforted him with the expectation of a blessed resurrection. These are not the words of him that has a devil. He appeals to the coming of the Redeemer, from this wrangle at the bar to the judgment of the bench, even to him to whom all judgment is committed, who he knew would right him. The consideration of God's day coming will make it a very small thing with us to be judged of man's judgment, Co1 4:3, Co1 4:4. How easily may we bear the unjust calumnies and reproaches of men while we expect the glorious appearance of our Redeemer, and his redeemed, at the last day, and that there will then be a resurrection of names, as well as bodies! 2. Job was now afflicted, and this was his cordial; when he was pressed above measure this kept him from fainting - he believed that he should see the goodness of the Lord in the land of the living; not in this world, for that is the land of the dying. II. With what a solemn preface he introduces it, Job 19:23, Job 19:24. He breaks off his complaints abruptly, to triumph his comforts, which he does, not only for his own satisfaction, but for the edification of others. Those now about him, he feared, would little regard what he said, and so it proved, He therefore wished it might be recorded for the generations to come. O that my words were now written, the words I am now about to say! As if he had said, "I own I have spoken many unadvised words, which I could wish might be forgotten, for they will neither do me credit nor do others good. But I am now going to speak deliberately, and that which I desire may be published to all the world and preserved for the generations to come, in perpetuam rei memoriam - for an abiding memorial, and therefore that it may be written plainly and printed, or drawn out in large and legible characters, so that he that runs may read it; and that it may not be left in loose papers, but put into a book; or, if that should perish, that it may be engraven like an inscription upon a monument, with an iron pen in lead, or in the stone; let the engraver use all his art to make it a durable appeal to posterity." That which Job here somewhat passionately wished for God graciously granted him. His words are written; they are printed in God's book; so that, wherever that book is read, there shall this be told for a memorial concerning Job. He believed, therefore he spoke. III. What his confession itself is; what are the words which he would have to be written; we here have them written, Job 19:25-27. Let us observe them. 1. He believes the glory of the Redeemer and his own interest in him (Job 19:25): I know that my Redeemer liveth, that he is in being and is my life, and that he shall stand at last, or stand the last, or at the latter day, upon (or above) the earth. He shall be raised up, or, He shall be, at the latter day, (that is, in the fulness of time: the gospel day is called the last time because that is the last dispensation) upon the earth: so it points at his incarnation; or, He shall be lifted up from the earth (so it points at his crucifixion), or raised up out of the earth (so it is applicable to his resurrection), or, as we commonly understand it, At the end of time he shall appear over the earth, for he shall come in the clouds, and every eye shall see him, so close shall he come to this earth. He shall stand upon the dust (so the word is), upon all his enemies, which shall be put a dust under his feet; and he shall tread upon them and triumph over them. Observe here, (1.) That there is a Redeemer provided for fallen man, and Jesus Christ is that Redeemer. The word is Goel which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev 25:25. Our heavenly inheritance was mortgaged by sin; we are ourselves utterly unable to redeem it; Christ is near of kin to us, the next kinsman that is able to redeem; he has paid our debt, satisfied God's justice for sin, and so has taken off the mortgage and made a new settlement of the inheritance. Our persons also want a Redeemer; we are sold for sin, and sold under sin; our Lord Jesus has wrought out a redemption for us, and proclaims redemption for us, and proclaims redemption to us, and so he is truly the Redeemer. (2.) He is a living Redeemer. As we are made by a living God, so we are saved by a living Redeemer, who is both almighty and eternal, and is therefore able to save to the uttermost. Of him it is witnessed that he liveth, Heb 7:8; Rev 1:18. We are dying, but he liveth, and hath assured us that because he lives we shall live also, Joh 14:19. (3.) There are those that through grace have an interest in this Redeemer, and can, upon good grounds, call him theirs. When Job had lost all his wealth and all his friends, yet he was not separated from Christ, nor cut off from his relation to him: "Still he is my Redeemer." That next kinsman adhered to him when all his other kindred forsook him, and he had the comfort of it. (4.) Our interest in the Redeemer is a thing that may be known; and, where it is known, it may be triumphed in, as sufficient to balance all our griefs: I know (observe with what an air of assurance he speaks it, as one confident of this very thing), I know that my Redeemer lives. His friends have often charged him with ignorance or vain knowledge; but he knows enough, and knows to good purpose, who knows Christ to be his Redeemer. (5.) There will be a latter day, a last day, a day when time shall be no more, Rev 10:6. That is a day we are concerned to think of every day. (6.) Our Redeemer will at that day stand upon the earth, or over the earth, to summon the dead out of their graves, and determine them to an unchangeable state; for to him all judgment is committed. He shall stand, at the last, on the dust to which this earth will be reduced by the conflagration. 2. He believes the happiness of the redeemed, and his own title to that happiness, that, at Christ's second coming, believers shall be raised up in glory and so made perfectly blessed in the vision and fruition of God; and this he believes with application to himself. (1.) He counts upon the corrupting of his body in the grave, and speaks of it with a holy carelessness and unconcernedness: Though, after my skin (which is already wasted and gone, none of it remaining but the skin of my teeth, Job 19:20) they destroy (those that are appointed to destroy it, the grave and the worms in it of which he had spoken, Job 17:14) this body. The word body is added: "Though they destroy this, this skeleton, this shadow (Job 17:7), this that I lay my hand upon," or (pointing perhaps to his weak and withered limbs) "this that you see, call it what you will; I expect that shortly it will be a feast for the worms." Christ's body saw not corruption, but ours must. And Job mentions this, that the glory of the resurrection he believed and hoped for might shine the more brightly. Note, It is good for us often to think, not only of the approaching death of our bodies, but of their destruction and dissolution in the grave; yet let not that discourage our hope of their resurrection, for the same power that made man's body at first, out of common dust, can raise it out of its own dust. This body which we now take such care about, and make such provision for, will in a little time be destroyed. Even my reins (says Job) shall be consumed within me (Job 19:27); the innermost part of the body, which perhaps putrefies first. (2.) He comforts himself with the hopes of happiness on the other side death and the grave: After I shall awake (so the margin reads it), though this body be destroyed, yet out of my flesh shall I see God. [1.] Soul and body shall come together again. That body which must be destroyed in the grave shall be raised again, a glorious body: Yet in my flesh I shall see God. The separate soul has eyes wherewith to see God, eyes of the mind; but Job speaks of seeing him with eyes of flesh, in my flesh, with my eyes; the same body that died shall rise again, a true body, but a glorified body, fit for the employments and entertainments of that world, and therefore a spiritual body, Co1 15:44. Let us therefore glorify God with our bodies because there is such a glory designed for them. [2.] Job and God shall come together again: In my flesh shall I see God, that is, the glorified Redeemer, who is God. I shall see God in my flesh (so some read it), the Son of God clothed with a body which will be visible even to eyes of flesh. Though the body, in the grave, seem despicable and miserable, yet it shall be dignified and made happy in the vision of God. Job now complained that he could not get a sight of God (Job 23:8, Job 23:9), but hoped to see him shortly, never more to lose the sight of him, and that sight of him will be the more welcome after the present darkness and distance. Note, It is the blessedness of the blessed that they shall see God, shall see him as he is, see him face to face, and no longer through a glass darkly. See with what pleasure holy Job enlarges upon this (Job 19:27): "Whom I shall see for myself," that is, "see and enjoy, see to my own unspeakable comfort and satisfaction. I shall see him as mine, as mine with an appropriating sight," Rev 21:3. God himself shall be with them and be their God; they shall be like him, for they shall see him as he is, that is seeing for themselves, Jo1 3:2. My eyes shall behold him, and not another. First, "He, and not another for him, shall be seen, not a type or figure of him, but he himself." Glorified saints are perfectly sure that they are not imposed upon; it is no deceptio visus - illusion of the senses. Secondly, "I, and not another for me, shall see him. Though my flesh and body be consumed, yet I shall not need a proxy; I shall see him with my own eyes." This was what Job hoped for, and what he earnestly desired, which, some think, is the meaning of the last clause: My reins are spent in my bosom, that is, "all my desires are summed up and concluded in this; this will crown and complete them all; let me have this, and I shall have nothing more to desire; it is enough; it is all." With this the prayers of David, the son of Jesse, are ended. IV. The application of this to his friends. His creed spoke comfort to himself, but warning and terror to those that set themselves against him. 1. It was a word of caution to them not to proceed and persist in their unkind usage of him, Job 19:28. He had reproved them for what they had said, and now tells them what they should say for the reducing of themselves and one another to a better temper. "Why persecute we him thus? Why do we grieve him and vex him, by censuring and condemning him, seeing the root of the matter, or the root of the word, is found in him?" Let this direct us, (1.) In our care concerning ourselves. We are all concerned to see to it that the root of the matter be found in us. A living, quickening, commanding, principle of grace in the heart, is the root of the matter, as necessary to our religion as the root to the tree, to which it owes both its fixedness and its fruitfulness. Love to God and our brethren, faith in Christ, hatred of sin - these are the root of the matter; other things are but leaves in comparison with these. Serious godliness is the one thing needful. (2.) In our conduct towards our brethren. We are to believe that many have the root of the matter in them who are not in every thing of our mind - who have their follies, and weaknesses, and mistakes - and to conclude that it is at our peril if we persecute any such. Woe be to him that offends one of those little ones! God will resent and revenge it. Job and his friends differed in some notions concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world, and therefore should not persecute one another for these differences. 2. It was a word of terror to them. Christ's second coming will be very dreadful to those that are found smiting their fellow servants (Mat 24:49), and therefore (v. 29), "Be you afraid of the sword, the flaming sword of God's justice, which turns every way; fear, lest you make yourselves obnoxious to it." Good men need to be frightened from sin by the terrors of the Almighty, particularly from the sin of rashly judging their brethren, Mat 7:1; Jam 3:1. Those that are peevish and passionate with their brethren, censorious of them and malicious towards them, should know, not only that their wrath, whatever it pretends, works not the righteousness of God, but that, (1.) They may expect to smart for it in this world: It brings the punishments of the sword. Wrath leads to such crimes as expose men to the sword of the magistrate. God himself often takes vengeance for it, and those that showed no mercy shall find no mercy. (2.) If they repent not, that will be an earnest of worse. By these you may know there is a judgment, not only a present government, but a future judgment, in which hard speeches must be accounted for.

We have here the practical application of this gospel doctrine concerning the kingdom of the Messiah, by way of exhortation to the kings and judges of the earth. They hear that it is in vain to oppose Christ's government; let them therefore be so wise for themselves as to submit to it. He that has power to destroy them shows that he has no pleasure in their destruction, for he puts them into a way to make themselves happy, Psa 2:10. Those that would be wise must be instructed; and those are truly wise that receive instruction from the word of God. Kings and judges stand upon a level with common persons before God; and it is as necessary for them to be religious as for any others. Those that give law and judgment to others must receive law from Christ, and it will be their wisdom to do so. What is said to them is said to all, and is required of every one of us, only it is directed to kings and judges because of the influence which their example will have upon their inferiors, and because they were men of rank and power that opposed the setting up of Christ's kingdom, Psa 2:2. We are exhorted, I. To reverence God and to stand in awe of him, Psa 2:11. This is the great duty of natural religion. God is great, and infinitely above us, just and holy, and provoked against us, and therefore we ought to fear him and tremble before him; yet he is our Lord and Master, and we are bound to serve him, our friend and benefactor, and we have reason to rejoice in him; and these are very well consistent with each other, for, 1. We must serve God in all ordinances of worship, and all instances of a godly conversation, but with a holy fear, a jealousy over ourselves, and a reverence of him. Even kings themselves, whom others serve and fear, must serve and fear God; there is the same indefinite distance between them and God that there is between the meanest of their subjects and him. 2. We must rejoice in God, and, in subordination to him, we may rejoice in other things, but still with a holy trembling, as those that know what a glorious and jealous God he is, whose eye is always upon us. Our salvation must be wrought out with fear and trembling, Phi 2:12. We ought to rejoice in the setting up of the kingdom of Christ, but to rejoice with trembling, with a holy awe of him, a holy fear for ourselves, lest we come short, and a tender concern for the many precious souls to whom his gospel and kingdom are a savour of death unto death. Whatever we rejoice in, in this world, it must always be with trembling, lest we grow vain in our joy and be puffed up with the things we rejoice in, and because of the uncertainty of them and the damp which by a thousand accidents may soon be cast upon our joy. To rejoice with trembling is to rejoice as though we rejoiced not, Co1 7:30. II. To welcome Jesus Christ and to submit to him, Psa 2:12. This is the great duty of the Christian religion; it is that which is required of all, even kings and judges, and it is our wisdom and interest to do it. Observe here, 1. The command given to this purport: Kiss the Son. Christ is called the Son because so he was declared (Psa 2:7), Thou art my Son. He is the Son of God by eternal generation, and, upon that account, he is to be adored by us. He is the Son of man (that is, the Mediator, Joh 5:27), and, upon that account, to be received and submitted to. He is called the Son, to include both, as God is often called emphatically the Father, because he is the Father of our Lord Jesus Christ, and in him our Father, and we must have an eye to him under both considerations. Our duty to Christ is here expressed figuratively: Kiss the Son, not with a betraying kiss, as Judas kissed him, and as all hypocrites, who pretend to honour him, but really affront him; but with a believing kiss. (1.) With a kiss of agreement and reconciliation. Kiss, and be friends, as Jacob and Esau; let the quarrel between us and God terminate; let the acts of hostility cease, and let us be at peace with God in Christ, who is our peace. (2.) With a kiss of adoration and religious worship. Those that worshipped idols kissed them, Kg1 19:18; Hos 13:2. Let us study how to do honour to the Lord Jesus, and to give unto him the glory due unto his name. He is thy Lord, and worship thou him, Psa 45:11. We must worship the Lamb, as well as him that sits on the throne, Rev 5:9-13. (3.) With a kiss of affection and sincere love: "Kiss the Son; enter into a covenant of friendship with him, and let him be very dear and precious to you; love him above all, love him in sincerity, love him much, as she did to whom much was forgiven, and, in token of it, kissed his feet," Luk 7:38. (4.) With a kiss of allegiance and loyalty, as Samuel kissed Saul, Sa1 10:1. Swear fealty and homage to him, submit to his government, take his yoke upon you, and give up yourselves to be governed by his laws, disposed of by his providence, and entirely devoted to his interest. 2. The reasons to enforce this command; and they are taken from our own interest, which God, in his gospel, shows a concern for. Consider, (1.) The certain ruin we run upon if we refuse and reject Christ: "Kiss the Son; for it is at your peril if you do not." [1.] "It will be a great provocation to him. Do it, lest he be angry." The Father is angry already; the Son is the Mediator that undertakes to make peace; if we slight him, the Father's wrath abides upon us (Joh 3:36), and not only so, but there is an addition of the Son's wrath too, to whom nothing is more displeasing than to have the offers of his grace slighted and the designs of it frustrated. The Son can be angry, though a Lamb; he is the lion of the tribe of Judah, and the wrath of this king, this King of kings, will be as the roaring of a lion, and will drive even mighty men and chief captains to seek in vain for shelter in rocks and mountains, Rev 6:16. If the Son be angry, who shall intercede for us? There remains no more sacrifice, no other name by which we can be saved. Unbelief is a sin against the remedy. [2.] It will be utter destruction to yourselves: Lest you perish from the way, or in the way so some, in the way of your sins, and from the way of your vain hopes; lest your way perish (as Psa 1:6), lest you prove to have missed the way to happiness. Christ is the way; take heed lest you be cut off from him as your way to God. It intimates that they were, or at least thought themselves, in the way; but, by neglecting Christ, they perished from it, which aggravates their ruin, that they go to hell from the way to heaven, are not far from the kingdom of God and yet never arrive there. (2.) The happiness we are sure of if we yield ourselves to Christ. When his wrath is kindled, though but a little, the least spark of that fire is enough to make the proudest sinner miserable if it fasten upon his conscience; for it will burn to the lowest hell: one would think it should therefore follow, "When his wrath is kindled, woe be to those that despise him;" but the Psalmist startles at the thought, deprecates that dreadful doom and pronounces those blessed that escape it. Those that trust in him, and so kiss him, are truly happy; but they will especially appear to be so when the wrath of Christ is kindled against others. Blessed will those be in the day of wrath, who, by trusting in Christ, have made him their refuge and patron; when the hearts of others fail them for fear they shall lift up their heads with joy; and then those who now despise Christ and his followers will be forced to say, to their own greater confusion, "Now we see that blessed are all those, and those only, that trust in him." In singing this, and praying it over, we should have our hearts filled with a holy awe of God, but at the same time borne up with a cheerful confidence in Christ, in whose mediation we may comfort and encourage ourselves and one another. We are the circumcision, that rejoice in Christ Jesus.

The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him (Heb 2:12) and are made his own words: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last: It is finished. Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings: - I. That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should see his seed, Isa 53:10. It pleased him to think, 1. That by the declaring of God's name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God's name. 2. That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb 2:11. Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us. 3. That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the children of God that were scattered abroad are collected, and in which they are united (Joh 11:52, Eph 1:10), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced. 4. That these should be accounted the seed of Jacob and Israel (Psa 22:23), that on them, though Gentiles, the blessing of Abraham might come (Gal 3:14), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to Israel according to the flesh, Rom 9:4, Heb 8:10. The gospel church is called the Israel of God, Gal 6:16. II. That God should be greatly honoured and glorified in him by that church. His Father's glory was that which he had in his eye throughout his whole undertaking (Joh 17:4), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, Joh 12:27, Joh 12:28. He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him (Psa 22:23), even every Israelite indeed. See Psa 118:2-4; Psa 135:19, Psa 135:20. The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph 3:21. All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. (Psa 22:24): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; no did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, Psa 22:25. Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none. III. That all humble gracious souls should have a full satisfaction and happiness in him, Psa 22:26. It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation. 1. The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ's sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar: The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ's mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not. 2. Those that are much in praying shall be much in thanksgiving: Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him. 3. The souls that are devoted to him shall be for ever happy with him: "Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies, your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said, Because I live, you shall live also, (Joh 14:19); and therefore that life shall be as sure and as long as his." IV. That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people. 1. That it should reach far (Psa 22:27, Psa 22:28), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied, (1.) That they should be converted: They shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father. (2.) That then they should be admitted into communion with God and with the assemblies that serve him; They shall worship before thee, for in every place incense shall be offered to God, Mal 1:11; Isa 66:23. Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for (Psa 22:28) the kingdom is the Lord's; his, and his only, is the universal monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance. [2.] The kingdom of grace is the Lord Christ's, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord. 2. That it should include many of different ranks, Psa 22:29. High and low, rich and poor, bond and free, meet in Christ. (1.) Christ shall have the homage of many of the great ones. Those that are fat upon the earth, that live in pomp and power, shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity. (2.) The poor also shall receive his gospel: Those that go down to the dust, that sit in the dust (Psa 113:7), that can scarcely keep life and soul together, shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man's King (Psa 72:12) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition - we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever. V. That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time. Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world (Psa 22:29, those that go down to the dust shall bow before him, and it is good to die bowing before Christ; blessed are the dead who thus die in the Lord), so he shall have honour from that which is rising up, and setting out, in the world, Psa 22:30. Observe, 1. Their application to Christ: A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation. A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him, - perhaps not the seed of the same persons, for grace does not run in a blood (he does not say their seed, but a seed), - perhaps but few, yet enough to preserve the entail. 2. Christ's acknowledgment of them: They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a seed that the Lord hath blessed, Isa 61:9; Isa 65:23. The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him (Psa 22:31): they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things: - (1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom 1:16, Rom 1:17. (2.) That the work of our redemption by Christ is the Lord's own doing (Psa 118:23) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed. In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.

The psalmist, having meditated upon the work of redemption, and spoken of it in the person of the Messiah, now comes to make improvement of the doctrine of his mediation between us and God, and therefore speaks in his own person. Christ having done his Father's will, and finished his work, and given orders for the preaching of the gospel to every creature, we are encouraged to come boldly to the throne of grace, for mercy and grace. I. This may encourage us to pray for the mercy of God, and to put ourselves under the protection of that mercy, Psa 40:11. "Lord, thou hast not spared thy Son, nor withheld him; withhold not thou thy tender mercies then, which thou hast laid up for us in him; for wilt thou not with him also freely give us all things? Rom 8:32. Let thy lovingkindness and thy truth continually preserve me." The best saints are in continual danger, and see themselves undone if they be not continually preserved by the grace of God; and the everlasting lovingkindness and truth of God are what we have to depend upon for our preservation to the heavenly kingdom, Psa 61:7. II. This may encourage us in reference to the guilt of sin, that Jesus Christ has done that towards our discharge from it which sacrifice and offering could not do. See here, 1. The frightful sight he had of sin, Psa 40:12. This was it that made the discovery he was now favoured with of a Redeemer very welcome to him. He saw his iniquities to be evils, the worst of evils; he saw that they compassed him about; in all the reviews of his life, and his reflections upon each step of it, still he discovered something amiss. The threatening consequences of his sin surrounded him. Look which way he would, he saw some mischief or other waiting for him, which he was conscious to himself his sins had deserved. He saw them taking hold of him, arresting him, as the bailiff does the poor debtor; he saw them to be innumerable and more than the hairs of his head. Convinced awakened consciences are apprehensive of danger from the numberless number of the sins of infirmity which seem small as hairs, but, being numerous, are very dangerous. Who can understand his errors? God numbers our hairs (Mat 10:30), which yet we cannot number; so he keeps an account of our sins, which we keep no account of. The sight of sin so oppressed him that he could not hold up his head - I am not able to look up; much less could he keep up his heart - therefore my heart fails me. Note, The sight of our sins in their own colours would drive us to distraction, if we had not at the same time some sight of a Saviour. 2. The careful recourse he had to God under the sense of sin (Psa 40:13); seeing himself brought by his sins to the very brink of ruin, eternal ruin, with what a holy passion does he cry out, "Be pleased, O Lord! to deliver me (Psa 40:13); O save me from the wrath to come, and the present terrors I am in through the apprehensions of that wrath! I am undone, I die, I perish, without speedy relief. In a case of this nature, where the bliss of an immortal soul is concerned, delays are dangerous; therefore, O Lord! make haste to help me." III. This may encourage us to hope for victory over our spiritual enemies that seek after our souls to destroy them (Psa 40:14), the roaring lion that goes about continually seeking to devour. If Christ has triumphed over them, we through him, shall be more than conquerors. In the belief of this we may pray, with humble boldness, Let them be ashamed and confounded together, and driven backward, Psa 40:14. Let them be desolate, Psa 40:15. Both the conversion of a sinner and the glorification of a saint are great disappointments to Satan, who does his utmost, with all his power and subtlety, to hinder both. Now, our Lord Jesus having undertaken to bring about the salvation of all his chosen, we may in faith pray that, in both these ways, that great adversary may be confounded. When a child of God is brought into that horrible pit, and the miry clay, Satan cries Aha! aha! thinking he has gained his point; but he shall rage when he sees the brand plucked out of the fire, and shall be desolate, for a reward of his shame. The Lord rebuke thee, O Satan! The accuser of the brethren is cast out. IV. This may encourage all that seek God, and love his salvation, to rejoice in him and to praise him, Psa 40:16. See here, 1. The character of good people. Conformably to the laws of natural religion, they seek God, desire his favour, and in all their exigencies apply to him, as a people should seek unto their God; and conformably to the laws of revealed religion they love his salvation, that great salvation of which the prophets enquired and searched diligently, which the Redeemer undertook to work out when he said, Lo, I come. All that shall be saved love the salvation not only as a salvation from hell, but a salvation from sin. 2. The happiness secured to good people by this prophetic prayer. Those that seek God shall rejoice and be glad in him, and with good reason, for he will not only be found of them but will be their bountiful rewarder. Those that love his salvation shall be filled with the joy of his salvation, and shall say continually, The Lord be magnified; and thus they shall have a heaven upon earth. Blessed are those that are thus still praising God. V. This may encourage the saints, in distress and affliction, to trust in God and comfort themselves in him, Psa 40:17. David himself was one of these: I am poor and needy (a king, perhaps now on the throne, and yet, being troubled in spirit, he calls himself poor and needy, in want and distress, lost and undone without a Saviour), yet the Lord thinketh upon me in and through the Mediator, by whom we are made accepted. Men forget the poor and needy, and seldom think of them; but God's thoughts, towards them (which he had spoken of Psa 40:5) are their support and comfort. They may assure themselves that God is their help under their troubles, and will be, in due time, their deliverer out of their troubles, and will make no long tarrying; for the vision is for an appointed time, and therefore, though it tarry, we may wait for it, for it shall come; it will come, it will not tarry.

Promises are here made to the Jews now returned out of captivity, and settled again in their own land, which are to be extended to the gospel church, and all believers, who through grace are delivered out of spiritual thraldom; for they are capable of being spiritually applied. I. It is promised that their houses shall be rebuilt (Isa 61:4), that their cities shall be raised out of the ruins in which they had long lain, and be fitted up for their use again: They shall build the old wastes; the old wastes shall be built, the waste cities shall be repaired, the former desolations, even the desolations of many generations, which it was feared would never be repaired, shall be raised up. The setting up of Christianity in the world repaired the decays of natural religion and raised up those desolations both of piety and honesty which had been for many generations the reproach of mankind. An unsanctified soul is like a city that is broken down and has no walls, like a house in ruins; but by the power of Christ's gospel and grace it is repaired, it is put in order again, and fitted to be a habitation of God through the Spirit. And they shall do this, those that are released out of captivity; for we are brought out of the house of bondage that we may serve God, both in building up ourselves to his glory and in helping to build up his church on earth. II. Those that were so lately servants themselves, working for their oppressors and lying at their mercy, shall now have servants to do their work for them and be at their command, not of their brethren (they are all the Lord's freemen), but of the strangers, and the sons of the alien, who shall keep their sheep, till their ground, and dress their gardens, the ancient employments of Abel, Cain, and Adam: Strangers shall feed your flocks, Isa 61:5. When, by the grace of God, we attain to a holy indifference as to all the affairs of this world, buying as though we possessed not - when, though our hands are employed about them, our hearts are not entangled with them, but reserved entire for God and his service - then the sons of the alien are our ploughmen and vine-dressers. III. They shall not only be released out of their captivity, but highly preferred and honourably employed (Isa 61:6): "While the strangers are keeping your flocks, you shall be keeping the charge of the sanctuary; instead of being slaves to your task-masters, you shall be named the priests of the Lord, a high and holy calling." Priests were princes' peers, and in Hebrew were called by the same name. You shall be the ministers of our God, as the Levites were. Note, Those whom God sets at liberty he sets to work; he delivers them out of the hands of their enemies that they may serve him, Luk 1:74, Luk 1:75; Psa 116:16. But his service is perfect freedom, nay, it is the greatest honour. When God brought Israel out of Egypt he took them to be to him a kingdom of priests, Exo 19:6. And the gospel church is a royal priesthood, Pe1 2:9. All believers are made to our God kings and priests; and they ought to conduct themselves as such in their devotions and in their whole conversation, with holiness to the Lord written upon their foreheads, that men may call them the priests of the Lord. IV. The wealth and honour of the Gentile converts shall redound to the benefit and credit of the church, Isa 61:6. The Gentiles shall be brought into the church. Those that were strangers shall become fellow-citizens with the saints; and with themselves they shall bring all they have, to be devoted to the glory of God and used in his service; and the priests, the Lord's ministers, shall have the advantage of it. It will be a great strengthening and quickening, as well as a comfort and encouragement, to all good Christians, to see the Gentiles serving the interests of God's kingdom. 1. They shall eat the riches of the Gentiles, not which they have themselves seized by violence, but which are fairly and honourably presented to them, as gifts brought to the altar, which the priests and their families lived comfortably upon. It is not said, "You shall hoard the riches of the Gentiles, and treasure them," but, "You shall eat them;" for there is nothing better in riches than to use them and to do good with them. 2. They shall boast themselves in their glory. Whatever was the honour of the Gentiles converts before their conversion - their nobility, estates, learning, virtue, or places of trust and power - it shall all turn to the reputation of the church to which they have joined themselves; and whatever is their glory after their conversion - their holy zeal and strictness of conversation, their usefulness, their patient suffering, and all the displays of that blessed change which divine grace has made in them - shall be very much for the glory of God and therefore all good men shall glory in it. V. They shall have abundance of comfort and satisfaction in their own bosoms, Isa 61:7. The Jews no doubt were thus privileged after their return; they were in a new world, and now knew how to value their liberty and property, the pleasures of which were continually fresh and blooming. Much more do all those rejoice whom Christ has brought into the glorious liberty of God's children, especially when the privileges of their adoption shall be completed in the resurrection of the body. 1. They shall rejoice in their portion; they shall not only have their own again, but (which is a further gift of God) they shall have the comfort of it, and a heart to rejoice in it, Ecc 3:13. Though the houses of the returned Jews, as well as their temple, be much inferior to what they were before the captivity, yet they shall be well pleased with them and thankful for them. It is a portion in their land, their own land, the holy land, Immanuel's land, and therefore they shall rejoice in it, having so lately known what it was to be strangers in a strange land. Those that have God and heaven for their portion have reason to say that they have a worthy portion and to rejoice in it. 2. Everlasting joy shall be unto them, that is, a joyful state of their people, which shall last long, much longer than the captivity had lasted. Yet that joy of the Jewish nation was so much allayed, so often interrupted, and so soon brought to an end, that we must look for the accomplishment of this promise in the spiritual joy which believers have in God and the eternal joy they hope for in heaven. 3. This shall be a double recompence to them, and more than double, for all the reproach and vexation they have lain under in the land of their captivity: "For your shame you shall have double honour, and in your land you shall possess double wealth, to what you lost; the blessing of God upon it, and the comfort you shall have in it, shall make an abundant reparation for all the damages you have received. You shall be owned not only as God's sons, but as his first-born (Exo 4:22), and therefore entitled to a double portion." As the miseries of their captivity were so great that in them they are said to have received double for all their sins (Isa 40:2), so the joys of their return shall be so great that in them they shall receive double for all their shame. The former is applicable to the fulness of Christ's satisfaction, in which God received double for all our sins; the latter to the fulness of heaven's joys, in which we shall receive more than double for all our services and sufferings. Job's case illustrates this: when God turned again his captivity, he gave him twice as much as he had before. VI. God will be their faithful guide and a God in covenant with them (Isa 61:8): I will direct their work in truth. God by his providence will order their affairs for the best, according to the word of his truth. He will guide them in the ways of true prosperity, by the rules of true policy. He will by his grace direct the works of good people in the right way, the true way that leads to happiness; he will direct them to be done in sincerity and then they are pleasing to him. God desires truth in the inward parts; and, if we do our works in truth, he will make an everlasting covenant with us; for to those that walk before him and are upright he will certainly be a God all-sufficient. Now, as a reason both of this and of the foregoing promise, that God will recompense to them double for their shame, those words come in, in the former part of the verse, I the Lord love judgment. He loves that judgment should be done among men, both between magistrates and subjects and between neighbour and neighbour, and therefore he hates all injustice; and, when wrongs are done to his people by their oppressors and persecutors, he is displeased with them, not only because they are done to his people, but because they are wrongs, and against the eternal rules of equity. If men do not do justice, he loves to do judgment himself in giving redress to those that suffer wrong and punishing those that do wrong. God pleads his people's injured cause, not only because he is jealous for them, but because he is jealous for justice. To illustrate this, it is added that he hates robbery for burnt-offering. He hates injustice even in his own people, who honour him with what they have in their burnt-offerings, much more does he hate it when it is against his own people; if he hates robbery when it is for burnt-offerings to himself, much more when it is for burnt-offerings to idols, and when not only his people are robbed of their estates, but he is robbed of his offerings. It is a truth much to the honour of God that ritual services will never atone for the violation of moral precepts, nor will it justify any man's robbery to say, "It was for burnt-offerings," or Corban - It is a gift. Behold, to obey is better than sacrifice, to do justly and love mercy better than thousands of rams; nay, that robbery is most of all hateful to God which is covered with this pretence, for it makes the righteous God to be the patron of unrighteousness. Some make this a reason of the rejection of the Jews upon the bringing in of the Gentiles (Isa 61:6), because they were so corrupt in their morals, and, while they tithed mint and cummin, made nothing of judgment and mercy (Mat 23:23), whereas God loves judgment and insists upon that, and he hates both robbery for burnt offerings and burnt-offerings for robbery too, as that of the Pharisees, who made long prayers that they might the more plausibly devour widows' houses. Others read these words thus: I hate rapine by iniquity, that is, the spoil which the enemies of God's people had unjustly made of them; God hated this, and therefore would reckon with them for it. VII. God will entail a blessing upon their posterity after them (Isa 61:9): Their seed (the children of those persons themselves that are now the blessed of the Lord, or their successors in profession, the church's seed) shall be accounted to the Lord for a generation, Psa 22:30. 1. They shall signalize themselves and make their neighbours to take notice of them: They shall be known among the Gentiles, shall distinguish themselves by the gravity, seriousness, humility, and cheerfulness of their conversation, especially by that brotherly love by which all men shall know them to be Christ's disciples. And, they thus distinguishing themselves, God shall dignify them, by making them the blessings of their age and instruments of his glory, and by giving them remarkable tokens of his favour, which shall make them eminent and gain them respect from all about them. Let the children of godly parents love in such a manner that they may be known to be such, that all who observe them may see in them the fruits of a good education, and an answer to the prayers that were put up for them; and then they may expect that God will make them known, by the fulfilling of that promise to them, that the generation of the upright shall be blessed. 2. God shall have the glory of this, for every one shall attribute it to the blessing of God; all that see them shall see so much of the grace of God in them, and his favour towards them, that they shall acknowledge them to be the seed which the Lord has blessed and doth bless, for it includes both. See what it is to be blessed of God. Whatever good appears in any it must be taken notice of as the fruit of God's blessing and he must be glorified in it.

God, having shown the people that the temple would not protect them while they polluted it with their wickedness, here shows them that their sacrifices would not atone for them, nor be accepted, while they went on in disobedience. See with what contempt he here speaks of their ceremonial service (Jer 7:21). "Put your burnt-offerings to your sacrifices; go on in them as long as you please; add one sort of sacrifice to another; turn your burnt-offerings (which were to be wholly burnt to the honour of God) into peace-offerings" (which the offerer himself had a considerable share of), "that you may eat flesh, for that is all the good you are likely to have from your sacrifices, a good meal's meat or two; but expect not any other benefit by them while you live at this loose rate. Keep your sacrifices to yourselves" (so some understand it); "let them be served up at your own table, for they are no way acceptable at God's altars." For the opening of this, I. He shows them that obedience was the only thing he required of them, Jer 7:22, Jer 7:23. He appeals to the original contract, by which they were first formed into a people, when they were brought out of Egypt. God made them a kingdom of priests to himself, not that he might be regaled with their sacrifices, as the devils, whom the heathen worshipped, which are represented as eating with pleasure the fat of their sacrifices and drinking the wine of their drink-offerings, Deu 32:38. No: Will God eat the flesh of bulls? Psa 50:13. I spoke not to your fathers concerning burnt-offerings or sacrifices, not of them at first. The precepts of the moral law were given before the ceremonial institutions; and those came afterwards, as trials of their obedience and assistances to their repentance and faith. The Levitical law begins thus: If any man of you will bring an offering, he must do so and so (Lev 1:2, Lev 2:1), as if it were intended rather to regulate sacrifice than to require it. But that which God commanded, which he bound them to by his supreme authority and which he insisted upon as the condition of the covenant, was, Obey my voice; see Exo 15:26, where this was the statute and the ordinance by which God proved them: Hearken diligently to the voice of the Lord thy God. The condition of their being God's peculiar people was this (Exo 19:5), If you will obey my voice indeed. "Make conscience of the duties of natural religion, observe positive institutions from a principle of obedience, and then I will be your God and you shall be my people," which is the greatest honour, happiness, and satisfaction, that any of the children of men are capable of. "Let your conversation be regular, and in every thing study to comply with the will and word of God; walk within the bounds that I have set you, and in all the ways that I have commanded you, and then you may assure yourselves that it shall be well with you." The demand here is very reasonable, that we should be directed by Infinite Wisdom to that which is fit, that he that made us should command us, and that he should give us law who gives us our being and all the supports of it; and the promise is very encouraging: Let God's will be your rule and his favour shall be your felicity. II. He shows them that disobedience was the only thing for which he had a quarrel with them. He would not reprove them for their sacrifices, for the omission of them; they had been continually before him (Psa 50:8); with them they hoped to bribe God, and purchase a license to go on in sin. That therefore which God had all along laid to their charge was breaking his commandments in the course of their conversation, while they observed them, in some instances, in the course of their devotion, Jer 7:24, Jer 7:25, etc. 1. They set up their own will in competition with the will of God: They hearkened not to God and to his law; they never heeded that; it was to them as if it had never been given or were of no force; they inclined not their ear to attend to it, much less their hearts to comply with it. But they would have their own way, would do as they chose, and not as they were bidden. Their own counsels were their guide, and not the dictates of divine wisdom; that shall be lawful and good with them which they think so, though the word of God says quite contrary. The imagination of their evil heart, the appetites and passions of it, shall be a law to them, and they will walk in the way of it, and in the sight of their eyes. 2. If they began well, yet they did not proceed, but soon flew off. They went backward, when they talked of making a captain, and returning to Egypt again, and would not go forward under God's conduct. They promised fair: All that the Lord shall say unto us we well do; and, if they would but have kept in that good mind, all would have been well; but, instead of going on in the way of duty, they drew back into the way of sin, and were worse than ever. 3. When God sent to them by word of mouth to put them in mind of the written word, which was the business of the prophets, it was all one; still they were disobedient. God had servants of his among them in every age, since they came out of Egypt unto this day, some or other to tell them of their faults and put them in mind of their duty, whom he rose up early to send (as before, Jer 7:13), as men rise up early to call servants to their work; but they were as deaf to the prophets as they were to the law (Jer 7:26): Yet they hearkened not, nor inclined their ear. This had been their way and manner all along; they were of the same stubborn refractory disposition with those that went before them; it had all along been the genius of the nation, and an evil genius it was, that continually haunted them till it ruined them at last. 4. Their practice and character were still the same. They are worse, and not better, than their fathers. (1.) Jeremiah can himself witness against them that they were disobedient, or he shall soon find it so (Jer 7:27): "Thou shalt speak all these words to them, shalt particularly charge them with disobedience and obstinacy. But even that will not work upon them: They will not hearken to thee, nor heed thee. Thou shalt go, and call to them with all the plainness and earnestness imaginable, but they will not answer thee; they will either give thee no answer at all or not an obedient answer; they will not come at thy call." (2.) He must therefore own that they deserved the character of a disobedient people, that were ripe for destruction, and must go to them and tell them so to their faces (Jer 7:28): "Say unto them, This is a nation that obeys not the voice of the Lord their God. They are notorious for their obstinacy; they sacrifice to the Lord as their God, but they will not be ruled by him as their God; they will not receive either the instruction of his word or the correction of his rod; they will not be reclaimed or reformed by either. Truth has perished among them; they cannot receive it; they will not submit to it nor be governed by it. They will not speak truth; there is no believing a word they say, for it is cut off from their mouth, and lying comes in the room of it. They are false both to God and man."

Here is, I. A loud call to weeping and mourning. Jerusalem, that had been a joyous city, the joy of the whole earth, must now take up a lamentation on high places (Jer 7:29), the high places where they had served their idols; there must they now bemoan their misery. In token both of sorrow and slavery, Jerusalem must now cut off her hair and cast it away; the word is peculiar to the hair of the Nazarites, which was the badge and token of their dedication to God, and it is called their crown. Jerusalem had been a city which was a Nazarite to God, but now must cut off her hair, must be profaned, degraded, and separated from God, as she had been separated to him. It is time for those that have lost their holiness to lay aside their joy. II. Just cause given for this great lamentation. 1. The sin of Jerusalem appears here very heinous, nowhere worse, or more exceedingly sinful (Jer 7:30): "The children of Judah" (God's profession people, that came forth out of the waters of Judah, Isa 48:1) "have done evil in my sight, under my eye, in my presence; they have affronted me to my face, which very much aggravates the affront:" or, "They have done that which they know to be evil in my sight, and in the highest degree offensive to me." Idolatry was the sin which was above all other sins evil in God's sight. Now here are two things charged upon them in their idolatry, which were very provoking: (1.) That they were very impudent in it towards God and set him at defiance: They have set their abominations (their abominable idols and the altars erected to them) in the house that is called by my name, in the very courts of the temple, to pollute it (Manasseh did so, Kg2 21:7, Kg2 23:12), as if they thought God would connive at it, or cared not though he was ever so much displeased with it, or as if they would reconcile heaven and hell, God and Baal. The heart is the place which God has chosen to put his name there; if sin have the innermost and uppermost place there, we pollute the temple of the Lord, and therefore he resents nothing more than setting up idols in the heart, Eze 14:4. (2.) That they were very barbarous in it towards their own children, Jer 7:31. They have particularly built the high places of Tophet, where the image of Moloch was set up, in the valley of the son of Hinnom, adjoining to Jerusalem; and there they burnt their sons and their daughters in the fire, burnt them alive, killed them, and killed them in the most cruel manner imaginable, to honour or appease those idols that were devils and not gods. This was surely the greatest instance that ever was of the power of Satan in the children of disobedience, and of the degeneracy and corruption of the human nature. One would willingly hope that there were not many instances of such a barbarous idolatry; but it is amazing that there should be any, that men could be so perfectly void of natural affection as to do a thing so inhuman as to burn little innocent children, and their own too, that they should be so perfectly void of natural religion as to think it lawful to do this, nay, to think it acceptable. Surely it was in a way of righteous judgment, because they had changed the glory of God into the similitude of a beast, that God gave them up to such vile affections that changed them into worse than beasts. God says of this that it was what he commanded them not, neither cam it into his heart, which is not meant of his not commanding them thus to worship Moloch (this he had expressly forbidden them), but he had never commanded that his worshippers should be at such an expense, nor put such a force upon their natural affection, in honouring him; it never came into his heart to have children offered to him, yet they had forsaken his service for the service of such gods as, by commanding this, showed themselves to be indeed enemies to mankind. 2. The destruction of Jerusalem appears here very terrible. That speaks misery enough in general (Jer 7:29), The Lord hath rejected and forsaken the generation of his wrath. Sin makes those the generation of God's wrath that had ben the generation of his love. And God will reject and quite forsake those who have thus made themselves vessels of wrath fitted to destruction. He will disown them for his. "Verily, I say unto you, I know you not." And he will give them up to the terrors of their own guilt, and leave them in those hands. (1.) Death shall triumph over them, Jer 7:32. 33. Sin reigns unto death; for that is the wages of it, the end of those things. Tophet, the valley adjoining to Jerusalem, shall be called the valley of slaughter, for there multitudes shall be slain, when, in their sallies out of the city and their attempts to escape, they fall into the hands of the besiegers. Or it shall be called the valley of slaughtered ones, because thither the corpses of those that are slain shall be brought to be buried, all other burying places being full; and there they shall bury until there be no more place to make a grave. This intimates the multitude of those that shall die by the sword, pestilence, and famine. Death shall ride on prosperously, with dreadful pomp and power, conquering and to conquer. The slain of the Lord shall be many. This valley of Tophet was a place where the citizens of Jerusalem walked to take the air; but it shall now be spoiled for that use, for it shall be so full of graves that there shall be no walking there, because of the danger of contracting a ceremonial pollution by the touch of a grave. There it was that they sacrificed some of their children, and dedicated others to Moloch, and there they should fall as victims to divine justice. Tophet had formerly been the burying place, or burning place, of the dead bodies of the besiegers, when the Assyrian army was routed by an angel; and for this it was ordained of old, Isa 30:33. But they having forgotten this mercy, and made it the place of their sin, God will now turn it into a burying place for the besieged. In allusion to this valley, hell is in the New Testament called Gehenna - the valley of Hinnom, for there were buried both the invading Assyrians and the revolting Jews; so hell is a receptacle after death both for infidels and hypocrites, the open enemies of God's church and its treacherous friends; it is the congregation of the dead; it is prepared for the generation of God's wrath. But so great shall that slaughter be that even the spacious valley of Tophet shall not be able to contain the slain; and at length there shall not be enough left alive to bury the dead, so that the carcases of the people shall be meat for the birds and beasts of prey, that shall feed upon them like carrion, and none shall have the concern or courage to frighten them away, as Rizpah did from the dead bodies of Saul's sons, 2 Sa. 28:26, Thy carcase shall be meat to the fowls and beasts, and no man shall drive them away. Thus do the law and the prophets agree, and the execution with both. The decent burying of the dead is a piece of humanity, in remembrance of what the dead body has been - the tabernacle of a reasonable soul. Nay, it is a piece of divinity, in expectation of what the dead body shall be at the resurrection. The want of it has sometimes been an instance of the rage of men against God's witnesses, Rev 11:9. Here it is threatened as an instance of the wrath of God against his enemies, and is an intimation that evil pursues sinners even after death. (2.) Joy shall depart from them (Jer 7:34): Then will I cause to cease the voice of mirth. God had called by his prophets, and by less judgments, to weeping and mourning; but they walked contrary to him, and would hear of nothing but joy and gladness, Isa 22:12, Isa 22:13. And what came of it? Now God called to lamentation (Jer 7:29), and he made his call effectual, leaving them neither cause nor heart for joy and gladness. Those that will not weep shall weep; those that will not by the grace of God be cured of their vain mirth shall by the justice of God be deprived of all mirth; for when God judges he will overcome. It is threatened here that there shall be nothing to rejoice in. There shall be none of the joy of weddings; no mirth, for there shall be no marriages. The comforts of life shall be abandoned, and all care to keep up mankind upon earth cast off; there shall be none of the voice of the bridegroom and the bride, no music, no nuptial songs. Nor shall there be any more of the joy of the harvest, for the land shall be desolate, uncultivated and unimproved. Both the cities of Judah and the streets of Jerusalem shall look thus melancholy; and when they thus look about them, and see no cause to rejoice, no marvel if they retire into themselves and find no heart to rejoice. Note, God can soon mar the mirth of the most jovial, and make it to cease, which is a reason why we should always rejoice with trembling, be merry and wise.

We have here the explanation of the foregoing similitude: This is Jerusalem. Thus it is usual in scripture language to give the name of the thing signified to the sign; as when Christ said, This is my body. The prophet's head, which was to be shaved, signified Jerusalem, which by the judgments of God was now to be stripped of all its ornaments, to be emptied of all its inhabitants, and to be set naked and bare, to be shaved with a razor that is hired, Isa 7:20. The head of one that was a priest, a prophet, a holy person, was fittest to represent Jerusalem the holy city. Now the contents of these verses are much the same with what we have often met with, and still shall, in the writings of the prophets. Here we have, I. The privileges Jerusalem was honoured with (Eze 5:5): I have set it in the midst of the nations and countries that are round about her, and those famous nations and very considerable. Jerusalem was not situated in a remote obscure corner of the world, far from neighbours, but in the midst of kingdoms that were populous, polite, and civilized, famed for learning, arts, and sciences, and which then made the greatest figure in the world. But there seems to be more in it than this. 1. Jerusalem was dignified and preferred above the neighbouring nations and their cities. it was set in the midst of them as excelling them all. This holy mountain was exalted above all the hills, Isa 2:2. Why leap you, you high hills? This is the hill which God desires to dwell in, Psa 68:16. Jerusalem was a city upon a hill, conspicuous and illustrious, and which all the neighbouring nations had an eye upon, some for good-will, some for ill-will. 2. Jerusalem was designed to have a good influence upon the nations and countries round about, was set in the midst of them as a candle upon a candlestick, to spread the light of divine revelation, which she was blessed with, to all the dark corners of the neighbouring nations, that from them it might diffuse itself further, even to the ends of the earth. Jerusalem was set in the midst of the nations, to be as the heart in the body, to invigorate this dead world with a divine life as well as to enlighten this dark world with a divine light, to be an example of every thing that was good. The nations that observed what excellent statutes and judgments they had concluded them to be a wise and understanding people (Deu 4:6), fit to be consulted as an oracle, as they were in Solomon's time, Kg1 4:34. And, had they preserved this reputation and made a right use of it, what a blessing would Jerusalem have been to all the nations about! But, failing to be so, the accomplishment of this intention was reserved for its latter days, when out of Zion went forth the gospel law and the word of the Lord Jesus from Jerusalem, and there repentance and remission began to be preached, and thence the preachers of them went forth into all nations. And, when that was done, Jerusalem was levelled with the ground. Note, When places and persons are made great, it is with design that they may do good and that those about them may be the better for them, that their light may shine before men. II. The provocations Jerusalem was guilty of. A very high charge is here drawn up against that city, and proved beyond contradiction sufficient to justify God in seizing its privileges and putting it under military execution. 1. She has not walked in God's statutes, nor kept his judgments (Eze 5:7); nay, the inhabitants of Jerusalem had refused his judgments and his statutes (Eze 5:6); they did not do their duty, nay, they would not, they said that they would not. Those statutes and judgments which their neighbours admired they despised, which they should have set before their face they cast behind their back. Note, A contempt of the word and law of God opens a door to all manner of iniquity. God's statutes are the terms on which he deals with men; those that refuse his terms cannot expect his favours. 2. She had changed God's judgments into wickedness (Eze 5:6), a very high expression of profaneness, that the people had not only broken God's laws, but had so perverted and abused them that they had made them the excuse and colour of their wickedness. They introduced the abominable customs and usages of the heathen, instead of God's institutions; this was changing the truth of God into a lie (Rom 1:25) and the glory of God into shame, Psa 4:2. Note, Those that have been well educated, if they live ill, put the highest affront imaginable upon God, as if he were the patron of sin and his judgments were turned into wickedness. 3. She had been worse than the neighbouring nations, to whom she should have set a good example: She has changed my judgments, by idolatries and false worship, more than the nations (Eze 5:6), and she has multiplied (that is, multiplied idols and altars, gods and temples, multiplied those things the unity of which was their praise) more than the nations that were round about. Israel's God is one, and his name one, his altar one; but they, not content with this one God, multiplied their gods to such a degree that according to the number of their cities so were their gods, and their altars were as heaps in the furrows of the field; so that they exceeded all their neighbours in having gods many and lords many. They corrupted revealed religion more than the Gentiles had corrupted natural religion. Note, If those who have made a profession of religion, and have had a pious education, apostatize from it, they are commonly more profane and vicious than those who never made any profession; they have seven other spirits more wicked. 4. She had not done according to the judgments of the nations, Eze 5:7. Israel had not acted towards their God, as the nations had acted towards their gods, though they were false gods; they had not been so observant of him nor so constant to him. Has a nation changed its gods, or slighted them, so as they have? Jer 2:11. or it may refer to their morals; instead of reforming their neighbors, they came short of them; and many who were of the uncircumcision kept the righteousness of the law better than those who were of the circumcision, Rom 2:26, Rom 2:27. Those who had the light of scripture did not according to the judgments of many who had only the light of nature. Note, There are those who are called Christians who will in the great day be condemned by the better tempers and better lives of sober heathens. 5. The particular crime charged upon Jerusalem is profaning the holy things, which she had been both entrusted and honoured with (Eze 5:11): Thou hast defiled my sanctuary with all thy detestable things, with thy idols and idolatries. The images of their pretended deities, and the groves erected in honour of them, were brought into the temple; and the ceremonies used by idolaters were brought into the worship of God. Thus every thing that is sacred was polluted. Note, Idols are detestable things any where, but more especially so in the sanctuary. III. The punishments that Jerusalem should fall under for these provocations: Shall not God visit for these things? No doubt he shall. The matter of the sentence here passed upon Jerusalem is very dreadful, and the manner of expression makes it yet more so; the judgments are various, and the threatenings of them varied, reiterated, inculcated, that one may well say, Who is able to stand in God's sight when once he is angry? 1. God will take this work of punishing Jerusalem into his own hands; and who knows the power of his anger and what a fearful thing it is to fall into his hands? Observe what a strong emphasis is laid upon it (Eze 5:8): I, even I, am against thee. God had been for Jerusalem, to defend and save it; but miserable is its case when he has turned to be its enemy and fights against it. If God be against us, the whole creation is at war with us, and nothing can be for us so as to stand us in any stead: "You think it is only the Chaldean army that is against you, but they are God's hand, or rather the staff in his hand; it is I, even I, that am against thee, not only to speak against thee by prophets, but to act against thee by providence. I will execute judgments in thee (Eze 5:10), in the midst of thee (Eze 5:8), not only in the suburbs, but in the heart of the city, not only in the borders, but in the bowels of the country." Note, Those who will not observe the judgments of God's mouth shall not escape the judgments of his hand; and God's judgments, when they come with commission, will penetrate into the midst of a people, will enter into the soul, into the bowels like water and like oil into the bones. I will execute judgments. Note, God himself undertakes to execute his own judgments, according to the true and full intent of them; whatever are the instruments, he is the principal agent. 2. These punishments shall come from his displeasure. As to the body of the people, it shall not be a correction in love, but he will execute judgments in anger, and in fury, and in furious rebukes (Eze 5:15), strange expressions to come from a God who has said, Fury is not in me, and who has declared himself gracious, and merciful, and slow to anger. But they are designed to show the malignity of sin, and the offence it gives to the just and holy God. That must needs be a very evil thing which provokes him to such resentments, and against his own people too, that had been so high in his favour, and expressed with so much satisfaction (Eze 5:13): "My anger, which has long been withheld, shall now be accomplished, and I will cause my fury to rest upon them; it shall not only light upon them, but lie upon them, and fill them as vessels of wrath fitted by their own wickedness to destruction; and, justice being hereby glorified, I will be comforted, I will be entirely satisfied in what I have done." As, when God is dishonoured by the sins of men, he is said to be grieved (Psa 95:10), so when he is honoured by their destruction he is said to be comforted. The struggle between mercy and judgment is over, and in this case judgment triumphs, triumphs indeed; for mercy that has been so long abused is now silent and gives up the cause, has not a word more to say on the behalf of such an ungrateful incorrigible people: My eye shall not spare, neither will I have any pity, Eze 5:11. Divine compassion defers the punishment, or mitigates it, or supports under it, or shortens it; but here is judgment without mercy, wrath without any mixture or allay of pity. These expressions are thus sharpened and heightened perhaps with design to look further, to the vengeance of eternal fire, which some of the destructions we read of in the Old Testament were typical of, and particularly that of Jerusalem; for surely it is nowhere on this side hell that this word has its full accomplishment, My eye shall not spare, but I will cause my fury to rest. Note, Those who live and die impenitent will perish for ever unpitied; there is a day coming when the Lord will not spare. 3. Punishments shall be public and open: I will execute these judgments in the sight of the nations (Eze 5:8); the judgments themselves shall be so remarkable that all the nations far and near shall take notice of them; they shall be all the talk of that part of the world, and the more for the conspicuousness of the place and people on which they are inflicted. Note, Public sins, as they call for public reproofs (those that sin rebuke before all), so, if those prevail not, they call for public judgments. He strikes them as wicked men in the open sight of others (Job 34:26), that he may maintain and vindicate the honour of his government, for (as Grotius descants upon it here) why should he suffer it to be said, See what wicked lives those lead who profess to be the worshippers of the only true God! And, as the publicity of the judgments will redound to the honour of God, so it will serve, (1.) To aggravate the punishment, and to make it lie the more heavily. Jerusalem, being made waste, becomes a reproach among the nations in the sight of all that pass by, Eze 5:14. The more conspicuous and the more peculiar any have been in the day of their prosperity the greater disgrace attends their fall; and that was Jerusalem's case. The more Jerusalem had been a praise in the earth the more it is now a reproach and a taunt, Eze 5:15. This she was warned of as much as any thing when her glory commenced (Kg1 9:8), and this was lamented as much as any thing when it was laid in the dust, Lam 2:15. (2.) To teach the nations to fear before the God of Israel, when they see what a jealous God he is, and how severely he punishes sin even in those that are nearest to him: It shall be an instruction to the nations, Eze 5:15. Jerusalem should have taught her neighbours the fear of God by her piety and virtue, but, she not doing that, God will teach it to them by her ruin; for they have reason to say, If this be done in the green tree, what shall be done in the dry? If judgment begin at the house of God, where will it end? If those be thus punished who only had some idolaters among them, what will become of us who are all idolaters? Note, The destruction of some is designed for the instruction of others. Malefactors are publicly punished in terrorem - that others may take warning. 4. These punishments, in the kind of them, shall be very severe and grievous. (1.) They shall be such as have no precedent or parallel. Their sins being more provoking than those of others, the judgments executed upon them should be uncommon (Eze 5:9): "I will do in thee that which I have not done in thee before, though thou hast long since deserved it; nay, that which I have not done in any other city." This punishment of Jerusalem is said to be greater than that of Sodom (Lam 4:6), which was more grievous than all that went before it; nay, it is such as "I will not do any more the like, all the circumstances taken in, to any other city, till the like come to be done again to this city, in the final overthrow by the Romans." This is a rhetorical expression of the most grievous judgments, like that character of Hezekiah, that there was none like him, before or after him. (2.) They shall be such as will force them to break the strongest bonds of natural affection to one another, which will be a just punishment of them for their wilfully breaking the bonds of their duty to God (Eze 5:10): The fathers shall eat the sons, and the sons shall eat the fathers, through the extremity of the famine, or shall be compelled to do it by their barbarous conquerors. (3.) There shall be a complication of judgments, any one of them terrible enough, and desolating; but what then would they be when they came all together and in perfection? Some shall be taken away by the plague (Eze 5:12); the pestilence shall pass through thee (Eze 5:17), sweeping all before it, as the destroying angel; others shall be consumed with famine, shall gradually waste away as men in a consumption (Eze 5:12); this is again insisted on (Eze 5:16): I will send upon them the evil arrows of famine; hunger shall make them pine, and shall pierce them to the heart, as if arrows, evil arrows, poisoned darts, were shot into them. God has many arrows, evil arrows, in his quiver; when some are discharged, he has still more in reserve. I will increase the famine upon you. A famine in a bereaved country may decrease as fruits spring forth; but a famine in a besieged city will increase of course; yet god speaks of it as his act: "I will increase it, and will break your staff of bread, will take away the necessary supports of life, will disappoint you of all that which you depend upon, so that there is no remedy, but you must fall to the ground." Life is frail, is weak, is burdened, so that, if it have not daily bread for its staff to lean upon, it cannot but sink, and is soon gone if that staff be broken. Others shall fall by the sword round about Jerusalem, when they sally out upon the besiegers; it is a sword which God will bring, Eze 5:17. The sword of the Lord, that used to be drawn for Jerusalem's defence, is now drawn for its destruction. Others are devoured by evil beasts, which will make a prey of those that fly for shelter to the deserts and mountains. They shall meet their ruin where they expected refuge, for there is no escaping the judgments of God, Eze 5:17. And, lastly, those who escape shall be scattered into all parts of the world, into all the winds (so it is expressed, Eze 5:10, Eze 5:12), intimating that they should not only be dispersed, but hurried, and tossed, and driven to and fro, as chaff before the wind. Nay, and Cain's curse (to be fugitives and vagabonds) is not the worst of it neither; their restless life shall be cut off by a bloody death: "I will draw out a sword after them, which shall follow them wherever they go." Evil pursues sinners; and the curse shall come upon them and overtake them. 5. These punishments will prove their ruin by degrees. They shall be diminished (Eze 5:11); their strength and glory shall grow less and less. They shall be bereaved (Eze 5:17), emptied of all that which was their joy and confidence. God sends these judgments on purpose to destroy them, Eze 5:16. The arrows are not sent (as those which Jonathan shot) for their direction, but for their destruction; for god will accomplish his fury upon them (Eze 5:13); the day of God's patience is over, and the ruin is remediless. Though this prophecy was to have its accomplishment now quickly, in the destruction of Jerusalem by the Chaldeans, yet the executioners not being named here, but the criminal only (this is Jerusalem), we may well suppose that it looks further, to the final destruction of that great city by the Romans when God made a full end of the Jewish nation, and caused his fury to rest upon them. 6. All this is ratified by the divine authority and veracity: I the Lord have spoken it, Eze 5:15 and again Eze 5:17. The sentence is passed by him that is Judge of heaven and earth, whose judgment is according to truth, and the judgments of whose hand are according to the judgments of his mouth. he has spoken it who can do it, for with him nothing is impossible. He has spoken it who will do it, for he is not a man that he should lie. He has spoken it whom we are bound to hear and heed, whose ipse dixit - word commands the most serious attention and submissive assent: And they shall know that I the Lord have spoken it, Eze 5:13. There were those who thought it was only the prophet that spoke it in his delirium; but God will make them know, by the accomplishment of it, that he has spoken it in his zeal. Note, Sooner or later, God's word will prove itself.

Evil manners, we say, beget good laws. The intemperate heat of the Jewish teachers for the support of their hierarchy, occasioned many excellent discourses of our Saviour's for the settling of the truth, as here. I. Here, is the cavil of the scribes and Pharisees at Christ's disciples, for eating with unwashen hands. The scribes and Pharisees were the great men of the Jewish church, men whose gain was godliness, great enemies to the gospel of Christ, but colouring their opposition with a pretence of zeal for the law of Moses, when really nothing was intended but the support of their own tyranny over the consciences of men. They were men of learning and men of business. These scribes and Pharisees here introduced were of Jerusalem, the holy city, the head city, whither the tribes went up, and where were set the thrones of judgment; they should therefore have been better than others, but they were worse. Note, External privileges, if they be not duly improved, commonly swell men up the more with pride and malignity. Jerusalem, which should have been a pure spring, was now become a poisoned sink. How is the faithful city become a harlot! Now if these great men be the accusers, pray what is the accusation? What articles do they exhibit against the disciples of Christ? Why, truly, the thing laid to their charge, is, nonconformity to the canons of their church (Mat 15:2); Why do thy disciples transgress the tradition of the elders? This charge they make good in a particular instance; They wash not their hands when they eat bread. A very high misdemeanor! It was a sign that Christ's disciples conducted themselves inoffensively, when this was the worst thing they could charge them with. Observe, 1. What was the tradition of the elders - That people should often wash their hands, and always at meat. This they placed a great deal of religion in, supposing that the meat they touched with unwashen hands would be defiling to them. The Pharisees practiced this themselves, and with a great deal of strictness imposed it upon others, not under civil penalties, but as matter of conscience, and making it a sin against God if they did not do it. Rabbi Joses determined, "that to eat with unwashen hands is as great a sin as adultery." And Rabbi Akiba being kept a close prisoner, having water sent him both to wash his hands with, and to drink with his meat, the greatest part being accidentally shed, he washed his hands with the remainder, though he left himself none to drink, saying he would rather die than transgress the tradition of the elders. Nay, they would not eat meat with one that did not wash before meat. This mighty zeal in so small a matter would appear very strange, if we did not still see it incident to church-oppressors, not only to be fond of practising their own inventions, but to be furious in pressing their own impositions. 2. What was the transgression of this tradition or injunction by the disciples; it seems, they did not wash their hands when they ate bread, which was the more offensive to the Pharisees, because they were men who in other things were strict and conscientious. The custom was innocent enough, and had a decency in its civil use. We read of the water for purifying at the marriage where Christ was present (Joh 2:6), though Christ turned it into wine, and so put an end to that use of it. But when it came to be practised and imposed as a religious rite and ceremony, and such a stress laid upon it, the disciples, though weak in knowledge, yet were so well taught as not to comply with it, or observe it; no not when the scribes and Pharisees had their eye upon them. They had already learned St. Paul's lesson, All things are lawful for me; no doubt, it is lawful to wash before meat; but I will not be brought under the power of any; especially not those who said to their souls, Bow down, that we may go over. Co1 6:12. 3. What was the complaint of the scribes and Pharisees against them. They quarrel with Christ about it, supposing that he allowed them in it, as he did, no doubt, by his own example; "Why do thy disciples transgress the canons of the church? And why dost thou suffer them to do it?" It was well that the complaint was made to Christ; for the disciples themselves, though they knew their duty in this case, were perhaps not so well able to give a reason for what they did as were to be wished. II. Here is Christ's answer to this cavil, and his justification of the disciples in that which was charged upon them as a transgression. Note, While we stand fast in the liberty wherewith Christ has made us free, he will be sure to bear us out in it. Two ways Christ replies upon them; 1. By way of recrimination, Mat 15:3-6. They were spying motes in the eyes of his disciples, but Christ shows them a beam in their own. But that which he charges upon them is not barely a recrimination, for it will be no vindication of ourselves to condemn our reprovers; but it is such a censure of their tradition (and the authority of that was what they built their charge upon) as makes not only a non-compliance lawful, but an opposition a duty. That human authority must never be submitted to, which sets up in competition with divine authority. (1.) The charge in general is, You transgress the commandment of God by your tradition. They called it the tradition of the elders, laying stress upon the antiquity of the usage, and the authority of them that imposed it, as the church of Rome does upon fathers and councils; but Christ calls it their tradition. Note, Illegal impositions will be laid to the charge of those who support and maintain them, and keep them up, as well of those who first invented and enjoined them; Mic 6:16. You transgress the commandment of God. Note, Those who are most zealous of their own impositions, are commonly most careless of God's commands; which is a good reason why Christ's disciples should stand upon their guard against such impositions, lest, though at first they seem only to infringe the liberty of Christians, they come at length to confront the authority of Christ. Though the Pharisees, in this command of washing before meat, did not entrench upon any command of God; yet, because in other instances they did, he justifies his disciples' disobedience to this. (2.) The proof of this charge is in particular instance, that of their transgressing the fifth commandment. [1.] Let us see what the command of God is (Mat 15:4), what the precept, and what the sanction of the law is. The precept is, Honour thy father and thy mother; this is enjoined by the common Father of mankind, and by paying respect to them whom Providence has made the instruments of our being, we give honour to him who is the Author of it, who has thereby, as to us, put some of his image upon them. The whole of children's duty to their parents is included in this of honouring them, which is the spring and foundation of all the rest, If I be a father, where is my honour? Our Saviour here supposes it to mean the duty of children's maintaining their parents, and ministering to their wants, if there be occasion, and being every way serviceable to their comfort. Honour widows, that is, maintain them, Ti1 5:3. The sanction of this law in the fifth commandment, is, a promise, that thy days may be long; but our Saviour waives that, lest any should thence infer it to be only a thing commendable and profitable, and insists upon the penalty annexed to the breach of this commandment in another scripture, which denotes the duty to be highly and indispensably necessary; He that curseth father or mother, let him die the death: this law we have, Exo 21:17. The sin of cursing parents is here opposed to the duty of honouring them. Those who speak ill of their parents, or wish ill to them, who mock at them, or give them taunting and opprobrious language, break this law. If to call a brother Raca be so penal, what is it to call a father so? By our Saviour's application of this law, it appears, that denying service or relief to parents is included in cursing them. Though the language be respectful enough, and nothing abusive in it, yet what will that avail, if the deeds be not agreeable? it is but like him that said, I go, Sir, and went not, Mat 21:30. [2.] Let us see what was the contradiction which the tradition of the elders gave to this command. It was not direct and downright, but implicit; their casuists gave them such rules as furnished them with an easy evasion from the obligation of this command, Mat 15:5, Mat 15:6. You hear what God saith, but ye say so and so. Note, That which men say, even great men, and learned men, and men in authority, must be examined by that which God saith; and if it be found either contrary or inconsistent, it may and must be rejected, Act 4:19. Observe, First, What their tradition was; That a man could not in any case bestow his worldly estate better than to give it to the priests, and devote it to the service of the temple: and that when any thing was so devoted, it was not only unlawful to alienate it, but all other obligations, though ever so just and sacred, were thereby superseded, and a man was thereby discharged from them. And this proceeded partly from their ceremoniousness, and the superstitious regard they had to the temple, and partly from their covetousness, and love of money: for what was given to the temple they were gainers by. The former was, in pretence, the latter was, in truth, at the bottom of this tradition. Secondly, How they allowed the application of this to the case of children. When their parents' necessities called for their assistance, they pleaded, that all they could spare from themselves and their children, they had devoted to the treasury of the temple; It is a gift, by whatsoever thou mightest be profited by me, and therefore their parents must expect nothing from them; suggesting withal, that the spiritual advantage of what was so devoted, would redound to the parents, who must live upon that air. This, they taught, was a good and valid plea, and many undutiful, unnatural children made use of it, and they justified them in it, and said, He shall be free; so we supply the sense. Some go further, and supply it thus, "He doth well, his days shall be long in the land, and he shall be looked upon as having duly observed the fifth commandment." The pretence of religion would make his refusal to provide for his parents not only passable but plausible. But the absurdity and impiety of this tradition were very evident: for revealed religion was intended to improve, not to overthrow, natural religion; one of the fundamental laws of which is this of honouring our parents; and had they known what that meant, I will have justice, and mercy, and not sacrifice, they had not thus made the most arbitrary rituals destructive of the most necessary morals. This was making the command of God of no effect. Note, Whatever leads to, or countenances, disobedience, does, in effect, make void the command; and they that take upon them to dispense with God's law, do, in Christ's account, repeal and disannul it. To break the law is bad, but to teach men so, as the scribes and Pharisees did, is much worse, Mat 5:19. To what purpose is the command given, if it be not obeyed? The rule is, as to us, of none effect, if we be not ruled by it. It is time for thee, Lord, to work; high time for the great Reformer, the great Refiner, to appear; for they have made void thy law (Psa 119:126); not only sinned against the commandment, but, as far as in them lay, sinned away the commandment. But, thanks be to God, in spite of them and all their traditions, the command stands in full force, power, and virtue. 2. The other part of Christ's answer is by way of reprehension; and that which he here charges them with, is hypocrisy; Ye hypocrites, Mat 15:7. Note, It is the prerogative of him who searcheth the heart, and knows what is in man, to pronounce who are hypocrites. The eye of man can perceive open profaneness, but it is only the eye of Christ that can discern hypocrisy, Luk 16:15. And as it is a sin which his eye discovers, so it is a sin which of all others his soul hates. Now Christ fetches his reproof from Isa 29:13. Well did Esaias prophesy of you. Isaiah spoke it of the men of that generation to which he prophesied, yet Christ applies it to these scribes and Pharisees. Note, The reproofs of sin and sinners, which we find in scripture, were designed to reach the like persons and practices to the end of the world; for they are not of private interpretation, Pe2 1:20. The sinners of the latter days are prophesied of, Ti1 4:1; Ti2 3:1; Pe2 3:3. Threatenings directed against others, belong to us, if we be guilty of the same sins. Isaiah prophesied not of them only, but of all other hypocrites, against whom that word of his is still levelled, and stands in force. The prophecies of scripture are every day in the fulfilling. This prophecy exactly deciphers a hypocritical nation, Isa 9:17; Isa 10:6. Here is, (1.) The description of hypocrites, in two things. [1.] In their own performances of religious worship, Mat 15:8, when they draw nigh to God with their mouth, and honour him with their lips, their heart is far from him. Observe, First, How far a hypocrite goes; he draws nigh to God, and honours him; he is, in profession, a worshipper of God. The Pharisee went up to the temple, to pray; he does not stand at that distance which those are at, who live without God in the world, but has a name among the people near unto him. They honour him; that is, they take on them to honour God, they join with those that do so. Some honour God has even from the services of hypocrites, as they help to keep up the face and form of godliness in the world, whence God fetches honour to himself, though they intend it not to him. When God's enemies submit themselves but feignedly, when they lie unto him, so the word is (Psa 66:3), it redounds to his honour, and he gets himself a name. Secondly, Where he rests and takes up; this is done gut with his mouth and with his lips. It is piety but from the teeth outwards; he shows much love, and that is all, there is in his heart no true love; they make their voices to be heard (Isa 58:4), mention the name of the Lord, Isa 48:1. Hypocrites are those that only make a lip-labour of religion and religious worship. In word and tongue, the worst hypocrites may do as well as the best saints, and speak as fair with Jacob's voice. Thirdly, What that is wherein he comes short; it is in the main matter; Their heart is far from me, habitually alienated and estranged (Eph 4:18), actually wandering and dwelling upon something else; no serious thoughts of God, no pious affections toward him, no concern about the soul and eternity, no thoughts agreeable to the service. God is near in their mouth, but far from their reins, Jer 12:2; Eze 33:31. The heart, with the fool's eyes, is in the ends of the earth. It is a silly dove that is without a heart, and so it is a silly duty, Hos 7:11. A hypocrite says one thing, but thinks another. The great thing that God looks at and requires is the heart (Pro 23:26); if that be far from him, it is not a reasonable service and therefore not an acceptable one; it is the sacrifice of fools, Ecc 5:1. [2.] In their prescriptions to others. This is an instance of their hypocrisy, that they teach for doctrines the commandments of men. The Jews then, as the papists since, paid the same respect to oral tradition that they did to the word of God, receiving it pari pietatis affectu ac reverenti - with the same pious affection and reverence. Conc. Trident. Sess. 4. Decr. 1. When men's inventions are tacked to God's institutions, and imposed accordingly, this is hypocrisy, a mere human religion. The commandments of men are properly conversant about the things of men, but God will have his own work done by his own rules, and accepts not that which he did not himself appoint. That only cones to him, that comes from him. (2.) The doom of hypocrites; it is put in a little compass; In vain do they worship me. Their worship does not attain the end for which it was appointed; it will neither please God, nor profit themselves. If it be not in spirit, it is not in truth, and so it is all nothing. That man who only seems to be religious, but is not so, his religion is vain (Jam 1:26); and if our religion be a vain oblation, a vain religion, how great is that vanity! How sad is it to live in an age of prayers and sermons, and sabbaths and sacraments, in vain, to beat the air in all these; it is so, if the heart be not with God in them. Lip-labour is lost labour, Isa 1:11. Hypocrites sow the wind and reap the whirlwind; they trust in vanity, and vanity will be their recompence. Thus Christ justified his disciples in their disobedience to the traditions of the elders; and this the scribes and Pharisees got by their cavilling. We read not of any reply they made; if they were not satisfied, yet they were silenced, and could not resist the power wherewith Christ spake.

We have here that famous story of Christ's casting the devil out of the woman of Canaan's daughter; it has something in it singular and very surprising, and which looks favourably upon the poor Gentiles, and is an earnest of the mercy which Christ had in store for them. Here is a gleam of that light which was to lighten the Gentiles, Luk 2:32. Christ came to his own, and his own received him not; but many of them quarrelled with him, and were offended in him; and observe what follows, Mat 15:21. I. Jesus went thence. Note, Justly is the light taken from those that either play by it, or rebel against it. When Christ and his disciples could not be quiet among them, he left them, and so left an example to his own rule (Mat 10:14), Shake off the dust of your feet. Though Christ endure long, he will not always endure, the contradiction of sinners against himself. He had said (Mat 15:14), Let them alone, and he did so. Note, Wilful prejudices against the gospel, and cavils at it, often provoke Christ to withdraw, and to remove the candlestick out of its place. Act 13:46, Act 13:51. II. When he went thence, he departed into the coasts of Tyre and Sidon; not to those cities (they were excluded from any share in Christ's mighty works, Mat 11:21, Mat 11:22), but into that part of the land of Israel which lay that way: thither he went, as Elias to Sarepta, a city of Sidon (Luk 4:26); thither he went to look after this poor woman, whom he had mercy in reserve for. While he went about doing good, he was never out of his way. The dark corners of the country, which lay most remote, shall have their share of his benign influences; and as now the ends of the land, so afterward the ends of the earth, shall see his salvation, Isa 49:6. Here it was, that this miracle was wrought, in the story of which we may observe, 1. The address of the woman of Canaan to Christ, Mat 15:22. She was a Gentile, a stranger to the commonwealth of Israel; probably one of the posterity of those accursed nations that were devoted by that word, Cursed be Canaan. Note, The doom of political bodies doth not always reach every individual member of them. God will have his remnant out of all nations, chosen vessels in all coasts, even the most unlikely: she came out of the same coasts. If Christ had not now made a visit to these coasts, though the mercy was worth travelling far for, it is probable that she had never come to him. Note, It is often an excitement to a dormant faith and zeal, to have opportunities of acquaintance with Christ brought to our doors, to have the word nigh us. Her address was very importunate, she cried to Christ, as one in earnest; cried, as being at some distance from him, not daring to approach too near, being a Canaanite, lest she should give offence. In her address, (1.) She relates her misery; My daughter is grievously vexed with a devil, kakōs daimonizetai - She is ill-bewitched, or possessed. There were degrees of that misery, and this was the worst sort. It was common case at that time, and very calamitous. Note, The vexations of children are the trouble of parents, and nothing should be more so than their being under the power of Satan. Tender parents very sensibly feel the miseries of those that are pieces of themselves. "Though vexed with the devil, yet she is my daughter still." The greatest afflictions of our relations do not dissolve our obligations to them, and therefore ought not to alienate our affections from them. It was the distress and trouble of her family, that now brought her to Christ; she came to him, not for teaching, but for healing; yet, because she came in faith, he did not reject her. Though it is need that drives us to Christ, yet we shall not therefore be driven from him. It was the affliction o her daughter, that gave her this occasion of applying to Christ. It is good to make the afflictions of others our own, in sense and sympathy, that we may make them our own, in improvement and advantage. (2.) She requests for mercy; Have mercy on me, O Lord, thou Son of David, she owns him to be the Messiah: that is the great thing which faith should fasten upon, and fetch comfort from. From the Lord we may expect acts of power: he can command deliverances; from the Son of David we may expect all the mercy and grace which were foretold concerning him. Though a Gentile, she owns the promise made to the fathers of the Jews, and the honour of the house of David. The Gentiles must receive Christianity, not only as an improvement of natural religion, but as the perfection of the Jewish religion, with an eye to the Old Testament. Her petition is, Have mercy on me. She does not limit Christ to this or that particular instance of mercy, but mercy, mercy is the thing she begs: she pleads not merit, but depends upon mercy; Have mercy upon me. Mercies to the children are mercies to the parents; favours to ours are favours to us, and are so to be accounted. Note, It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls; "I have a son, a daughter, grievously vexed with a proud will, an unclean devil, a malicious devil, led captive by him at his will; Lord, help them." This is a case more deplorable than that of a bodily possession. Bring them to Christ by faith and prayer, who alone is able to heal them. Parents should look upon it as a great mercy to themselves, to have Satan's power broken in the souls of their children. 2. The discouragement she met with in this address; in all the story of Christ's ministry we do not meet with the like. He was wont to countenance and encourage all that came to him, and either to answer before they called, or to hear while they were yet speaking; but here was one otherwise treated: and what could be the reason of it? (1.) Some think that Christ showed himself backward to gratify this poor woman, because he would not give offence to the Jews, by being as free and forward in his favour to the Gentiles as to them. He had bid his disciples not go into the way of the Gentiles (Mat 10:5), and therefore would not himself seem so inclinable to them as to others, but rather more shy. Or rather, (2.) Christ treated her thus, to try her; he knows what is in the heart, knew the strength of her faith, and how well able she was, by his grace, to break through such discouragements; he therefore met her with them, that the trial of her faith might be found unto praise, and honour, and glory, Pe1 1:6, Pe1 1:7. This was like God's tempting Abraham (Gen 22:1), like the angel's wrestling with Jacob, only to put him upon wrestling, Gen 32:24. Many of the methods of Christ's providence, and especially of his grace, in dealing with his people, which are dark and perplexing, may be explained with the key of this story, which is for that end left upon record, to teach us that there may be love in his face, and to encourage us, therefore, though he slay us, yet to trust in him. Observe the particular discouragements given her: [1.] When she cried after him, he answered her not a word, Mat 15:23. His ear was wont to be always open and attentive to the cries of poor supplicants, and his lips, which dropped as the honeycomb, always ready to give an answer of peace; but to this poor woman he turned a deaf ear, and she could get neither an alms nor an answer. It was a wonder that she did not fly off in a fret, and say, "Is this he that is so famed for clemency and tenderness? Have so many been heard and answered by him, as they talk, and must I be the first rejected suitor? Why so distant to me, if it be true that he hath stooped to so many?" But Christ knew what he did, and therefore did not answer, that she might be the more earnest in prayer. He heard her, and was pleased with her, and strengthened her with strength in her soul to prosecute her request (Psa 138:3; Job 23:6), though he did not immediately give her the answer she expected. By seeming to draw away the desired mercy from her, he drew her on to be so much the more importunate for it. Note, Every accepted prayer is not immediately an answered prayer. Sometimes God seems not to regard his people's prayers, like a man asleep or astonished (Psa 44:23; Jer 14:9; Psa 22:1, Psa 22:2); nay, to be angry at them (Psa 80:4; Lam 3:8, Lam 3:44); but it is to prove, and so to improve, their faith, and to make his after-appearances for them the more glorious to himself, and the more welcome to them; for the vision, at the end, shall speak, and shall not lie, Heb 2:3. See Job 35:14 [2.] When the disciples spake a good word for her, he gave a reason why he refused her, which was yet more discouraging. First, It was some little relief, that the disciples interposed on her behalf; they said, Send her away, for she crieth after us. It is desirable to have an interest in the prayers of good people, and we should be desirous of it. But the disciples, though wishing she might have what she came for, yet therein consulted rather their own ease than the poor woman's satisfaction; "Send her away with a cure, for she cries, and is in good earnest; she cries after us, and is troublesome to us, and shames us." Continued importunity may be uneasy to men, even to good men; but Christ loves to be cried after. Secondly, Christ's answer to the disciples quite dashed her expectations; "I am not sent, but to the lost sheep of the house of Israel; you know I am not, she is none of them, and would you have me go beyond by commission?" Importunity seldom conquers the settled reason of a wise man; and those refusals are most silencing, which are so backed. He doth not only not answer her, but he argues against her, and stops her mouth with a reason. It is true, she is a lost sheep, and hath as much need of his care as any, but she is not of the house of Israel, to whom he was first sent (Act 3:26), and therefore not immediately interested in it, and entitled to it. Christ was a Minister of the circumcision (Rom 15:8); and though he was intended for a Light to the Gentiles, yet the fulness of time for that was not now come, the veil was not yet rent, nor the partition-wall taken down. Christ's personal ministry was to be the glory of his people Israel; "If I am sent to them, what have I to do with those that are none of them." Note, It is a great trial, when we have occasion given us to question whether we be of those to whom Christ was sent. But, blessed be God, no room is left for that doubt; the distinction between Jew and Gentile is taken away; we are sure that he gave his life a ransom for many, and if for many, why not for me? Thirdly, When she continued her importunity, he insisted upon the unfitness of the thing, and gave her not only a repulse, but a seeming reproach too (Mat 15:26); It is not meet to take the children's bread and to cast it to dogs. This seems to cut her off from all hope, and might have driven her to despair, if she had not had a very strong faith indeed. Gospel grace and miraculous cures (the appurtenances of it), were children's bread; they belonged to them to whom pertained the adoption (Rom 9:4), and lay not upon the same level with that rain from heaven, and those fruitful seasons, which God gave to the nations whom he suffered to walk in their own ways (Act 14:16, Act 14:17); no, these were peculiar favours, appropriated to the peculiar people, the garden enclosed. Christ preached to the Samaritans (Joh 4:41), but we read not of any cures he wrought among them; that salvation was of the Jews: it is not meet therefore to alienate these. The Gentiles were looked upon by the Jews with great contempt, were called and counted dogs; and, in comparison with the house of Israel, who were so dignified and privileged, Christ here seems to allow it, and therefore thinks it not meet that the Gentiles should share in the favours bestowed on the Jews. But see how the tables are turned; after the bringing of the Gentiles into the church, the Jewish zealots for the law are called dogs, Phi 3:2. Now this Christ urgeth against this woman of Canaan; "How can she expect to eat of the children's bread, who is not of the family?" Note, 1. Those whom Christ intends most signally to honour, he first humbles and lays low in a sense of their own meanness and unworthiness. We must first see ourselves to be as dogs, less than the least of all God's mercies, before we are fit to be dignified and privileged with them. 2. Christ delights to exercise great faith with great trials, and sometimes reserves the sharpest for the last, that, being tried, we may come forth like gold. This general rule is applicable to other cases for direction, though here used only for trial. Special ordinances and church-privileges are children's bread, and must not be prostituted to the grossly ignorant and profane. Common charity must be extended to all, but spiritual dignities are appropriated to the household of faith; and therefore promiscuous admission to them, without distinction, wastes the children's bread, and is the giving of that which is holy to the dogs, Mat 7:6. Procul hinc, procul inde, profani - Off, ye profane. 3. Here is the strength of her faith and resolution, in breaking through all these discouragements. Many a one, thus tried, would either have sunk into silence, or broken out into passion. "Here is cold comfort," might she have said, "for a poor distressed creature; as good for me to have staid at home, as come hither to be taunted at and abused at this rate; not only to have a piteous case slighted, but to be called a dog!" A proud, unhumbled heart would not have borne it. The reputation of the house of Israel was not now so great in the world, but that this slight put upon the Gentiles was capable of being retorted, had the poor woman been so minded. It might have occasioned a reflection upon Christ, and might have been a blemish upon his reputation, as well as a shock to the good opinion, she had entertained of him; for we re apt to judge of persons as we ourselves find them; and think that they are what they are to us. "Is this the Son of David?" (might she have said): "Is this he that has such a reputation for kindness, tenderness, and compassion? I am sure I have no reason to give him that character, for I was never treated so roughly in my life; he might have done as much for me as for others; or, if not, he needed not to have set me with the dogs of his flock. I am not a dog, I am a woman, and an honest woman, and a woman in misery; and I am sure it is not meet to call me a dog." No, here is not a word of this. Note, A humble, believing soul, that truly loves Christ, takes every thing in good part that he saith and doeth, and puts the best construction upon it. She breaks through all these discouragements, (1.) With a holy earnestness of desire in prosecuting her petition. This appeared upon the former repulse (Mat 15:25); Then came she, and worshipped him, saying, Lord, help me. [1.] She continued to pray. What Christ said, silenced the disciples; you hear no more of them; they took the answer, but the woman did not. Note, The more sensibly we feel the burthen, the more resolutely we should pray for the removal of it. And it is the will of God that we should continue instant in prayer, should always pray, and not faint. [2.] She improved in prayer. Instead of blaming Christ, or charging him with unkindness, she seems rather to suspect herself, and lay the fault upon herself. She fears lest, in her first address, she had not been humble and reverent enough, and therefore now she came, and worshipped him, and paid him more respect than she had done; or she fears that she had not been earnest enough, and therefore now she cries, Lord, help me. Note, When the answers of prayer are deferred, God is thereby teaching us to pray more, and pray better. It is then time to enquire wherein we have come short in our former prayers, that what has been amiss may be amended for the future. Disappointments in the success of prayer, must be excitements to the duty of prayer. Christ, in his agony, prayed more earnestly. [3.] She waives the question, whether she was of those to whom Christ was sent or no; she will not argue that with him, though perhaps she might have claimed some kindred to the house of Israel; but, "Whether an Israelite or no, I come to the Son of David for mercy, and I will not let him go, except he bless me." Many weak Christians perplex themselves with questions and doubts about their election, whether they are of the house of Israel or no; such had better mind their errand to God, and continue instant in prayer for mercy and grace; throw themselves by faith at the feet of Christ, and say, If I perish, I will perish here; and then that matter will by degrees clear itself. If we cannot reason down our unbelief, let us pray it down. A fervent, affectionate Lord, help me, will help us over many of the discouragements which are sometimes ready to bear us down and overwhelm us. [4.] Her prayer is very short, but comprehensive and fervent, Lord, help me. Take this, First, As lamenting her case; "If the Messiah be sent only to the house of Israel, the Lord help me, what will become of me and mine," Note, It is not in vain for broken hearts to bemoan themselves; God looks upon them then, Jer 31:18. Or, Secondly, As begging grace to insist her in this hour of temptation. She found it hard to keep up her faith when it was thus frowned upon, and therefore prays, "Lord, help me; Lord, strengthen my faith now; Lord, let thy right hand uphold me, while my soul is following hard after thee," Psa 63:8. Or, Thirdly, As enforcing her original request, "Lord, help me; Lord, give me what I come for." She believed that Christ could and would help her, though she was not of the house of Israel; else she would have dropt her petition. Still she keeps up good thoughts of Christ, and will not quit her hold. Lord, help me, is a good prayer, if well put up; and it is pity that it should be turned into a byword, and that we should take God's name in vain in it. (2.) With a holy skilfulness of faith, suggesting a very surprising plea. Christ had placed the Jews with the children, as olive-plants round about God's table, and had put the Gentiles with the dogs, under the table; and she doth not deny the aptness of the similitude. Note, There is nothing got by contradicting any word of Christ, though it bear ever so hard upon us. But this poor woman, since she cannot object against it, resolves to make the best of it (Mat 15:27); Truth, Lord, yet the dogs eat of the crumbs. Now, here, [1.] Her acknowledgment was very humble: Truth, Lord. Note, You cannot speak so meanly and slightly of a humble believer, but he is ready to speak as meanly and slightly of himself. Some that seem to dispraise and disparage themselves, will yet take it as an affront if others do so too; but one that is humbled aright, will subscribe to the most abasing challenges, and not call them abusing ones. "Truth, Lord; I cannot deny it; I am a dog, and have no right to the children's bread." David, Thou hast done foolishly, very foolishly; Truth, Lord. Asaph, Thou hast been as a beast before God; Truth, Lord. Agur, Thou art more brutish than any man; Truth, Lord. Paul, Thou hast been the chief of sinners, art less than the least of saints, not meet to be called an apostle; Truth, Lord. [2.] Her improvement of this into a plea was very ingenious; Yet the dogs eat of the crumbs. It was by a singular acumen, and spiritual quickness and sagacity, that she discerned matter of argument in that which looked like a slight. Note, A lively, active faith will make that to be for us, which seems to be against us; will fetch meat out of the eater, and sweetness out of the strong. Unbelief is apt to mistake recruits for enemies, and to draw dismal conclusions even from comfortable premises (Jdg 13:22, Jdg 13:23); but faith can find encouragement even in that which is discouraging, and get nearer to God by taking hold on that hand which is stretched out to push it away. So good a thing it is to be of quick understanding in the fear of the Lord, Isa 11:3. Her plea is, Yet the dogs eat of the crumbs. It is true, the full and regular provision is intended for the children only, but the small, casual, neglected crumbs are allowed to the dogs, and are not grudged them; that is to the dogs under the table, that attend there expecting them. We poor Gentiles cannot expect the stated ministry and miracles of the Son of David, that belongs to the Jews; but they begin now to be weary of their meat, and to play with it, they find fault with it, and crumble it away; surely then some of the broken meat may fall to a poor Gentile; "I beg a cure by the by, which is but a crumb, though of the same precious bread, yet but a small inconsiderable piece, compared with the loaves which they have." Note, When we are ready to surfeit on the children's bread, we should remember how many there are, that would be glad of the crumbs. Our broken meat in spiritual privileges, would be a feast to many a soul; Act 13:42. Observe here, First, Her humility and necessity made her glad of crumbs. Those who are conscious to themselves that they deserve nothing, will be thankful for any thing; and then we are prepared for the greatest of God's mercies, when we see ourselves less than the least of them. The least of Christ is precious to a believer, and the very crumbs of the bread of life. Secondly, Her faith encouraged her to expect these crumbs. Why should it not be at Christ's table as at a great man's, where the dogs are fed as sure as the children? Observe, She calls it their master's table; if she were a dog, she was his dog, and it cannot be ill with us, if we stand but in the meanest relation to Christ; "Though unworthy to be called children, yet make me as one of thy hired servants: nay, rather let me be set with the dogs than turned out of the house; for in my Father's house there is not only bread enough, but to spare," Luk 15:17-19. It is good lying in God's house, though we lie at the threshold there. 4. The happy issue and success of all this. She came off with credit and comfort from this struggle; and, though a Canaanite, approved herself a true daughter of Israel, who, like a prince, had power with God, and prevailed. Hitherto Christ hid his face from her, but now gathers her with everlasting kindness, Mat 15:28. Then Jesus said, O woman, great is thy faith. This was like Joseph's making himself know to his brethren, I am Joseph; so here, in effect, I am Jesus. Now he begins to speak like himself, and to put on his own countenance. He will not contend for ever. (1.) He commended her faith. O woman, great is thy faith. Observe, [1.] It is her faith that he commends. There were several other graces that shone bright in her conduct of this affair - wisdom, humility, meekness, patience, perseverance in prayer; but these were the product of her faith, and therefore Christ fastens upon that as most commendable; because of all graces faith honours Christ most, therefore of all graces Christ honours faith most. [2.] It is the greatness of her faith. Note, First, Though the faith of all the saints is alike precious, yet it is not in all alike strong; all believers are not of the same size and stature. Secondly, The greatness of faith consists much in a resolute adherence to Jesus Christ as an all-sufficient Saviour, even in the face of discouragements; to love him, and trust him, as a Friend, even then when he seems to come forth against us as an Enemy. This is great faith! Thirdly, Though weak faith, if true, shall not be rejected, yet great faith shall be commended, and shall appear greatly well-pleasing to Christ; for in them that thus believe he is most admired. Thus Christ commended the faith of the centurion, and he was a Gentile too, he had a strong faith in the power of Christ, this woman in the good-will of Christ; both were acceptable. (2.) He cured her daughter; "Be it unto thee even as thou wilt: I can deny thee nothing, take what thou camest for." Note, Great believers may have what they will for the asking. When our will conforms to the will of Christ's precept, his will concurs with the will of our desire. Those that will deny Christ nothing, shall find that he will deny them nothing at last, though for a time he seems to hide his face from them. "Thou wouldst have thy sins pardoned, thy corruptions mortified, thy nature sanctified; be it unto thee even as thou wilt. And what canst thou desire more?" When we come, as this poor woman did, to pray against Satan and his kingdom, we concur with the intercession of Christ, and it shall be accordingly. Though Satan may sift Peter, and buffet Paul, yet, through Christ's prayer and the sufficiency of his grace, we shall be more than conquerors, Luk 22:31, Luk 22:32; Co2 12:7-9; Rom 16:20. The event was answerable to the word of Christ; Her daughter was made whole from that very hour; from thenceforward was never vexed with the devil any more; the mother's faith prevailed for the daughter's cure. Though the patient was at a distance, that was no hindrance to the efficacy of Christ's word. He spake, and it was done.

We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe, I. Their number: they were seventy. As in the choice of twelve apostles Christ had an eye to the twelve patriarchs, the twelve tribes, and the twelve princes of those tribes, so here he seems to have an eye to the seventy elders of Israel. So many went up with Moses and Aaron to the mount, and saw the glory of the God of Israel (Exo 24:1, Exo 24:9), and so many were afterwards chosen to assist Moses in the government, in order to which the Spirit of prophecy came unto them, Num 11:24, Num 11:25. The twelve wells of water and the seventy palm-trees that were at Elim were a figure of the twelve apostles and the seventy disciples, Exo 15:27. They were seventy elders of the Jews that were employed by Ptolemy king of Egypt in turning the Old Testament into Greek, whose translation is thence called the Septuagint. The great sanhedrim consisted of this number. Now, 1. We are glad to find that Christ had so many followers fit to be sent forth; his labour was not altogether in vain, though he met with much opposition. Note, Christ's interest is a growing interest, and his followers, like Israel in Egypt, though afflicted shall multiply. These seventy, though they did not attend him so closely and constantly as the twelve did, were nevertheless the constant hearers of his doctrine, and witnesses of his miracles, and believed in him. Those three mentioned in the close of the foregoing chapter might have been of these seventy, if they would have applied themselves in good earnest to their business. These seventy are those of whom Peter speaks as "the men who companied with us all the time that the Lord Jesus went in and out among us," and were part of the one hundred and twenty there spoken of, Act 1:15, Act 1:21. Many of those that were the companions of the apostles, whom we read of in the Acts and the Epistles, we may suppose, were of these seventy disciples. 2. We are glad to find there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savour of the leaven to diffuse itself in the meal, in order to the leavening of the whole. II. Their work and business: He sent them two and two, that they might strengthen and encourage one another. If one fall, the other will help to raise him up. He sent them, not to all the cities of Israel, as he did the twelve, but only to every city and place whither he himself would come (Luk 10:1), as his harbingers; and we must suppose, though it is not recorded, that Christ soon after went to all those places whither he now sent them, though he could stay but a little while in a place. Two things they were ordered to do, the same that Christ did wherever he came: - 1. They must heal the sick (Luk 10:9), heal them in the name of Jesus, which would make people long to see this Jesus, and ready to entertain him whose name was so powerful. 2. They must publish the approach of the kingdom of God, its approach to them: "Tell them this, The kingdom of God is come nigh to you, and you now stand fair for an admission into it, if you will but look about you. Now is the day of your visitation, know and understand it." It is good to be made sensible of our advantages and opportunities, that we may lay hold of them. When the kingdom of God comes nigh us, it concerns us to go forth to meet it. III. The instructions he gives them. 1. They must set out with prayer (Luk 10:2); and, in prayer, (1.) They must be duly affected with the necessities of the souls of men, which called for their help. They must look about, and see how great the harvest was, what abundance of people there were that wanted to have the gospel preached to them and were willing to receive it, nay, that had at this time their expectations raised of the coming of the Messiah and of his kingdom. There was corn ready to shed and be lost for want of hands to gather it in. Note, Ministers should apply themselves to their work under a deep concern for precious souls, looking upon them as the riches of this world, which ought to be secured for Christ. They must likewise be concerned that the labourers were so few. The Jewish teachers were indeed many, but they were not labourers; they did not gather in souls to God's kingdom, but to their own interest and party. Note, Those that are good ministers themselves wish that there were more good ministers, for there is work for more. It is common for tradesmen not to care how few there are of their own trade; but Christ would have the labourers in his vineyard reckon it a matter of complaint when the labourers are few. (2.) They must earnestly desire to receive their mission from God, that he would send them forth as labourers into his harvest who is the Lord of the harvest, and that he would send others forth; for, if God send them forth, they may hope he will go along with them and give them success. Let them therefore say, as the prophet (Isa 6:8), Here I am, send me. It is desirable to receive our commission from God, and then we may go on boldly. 2. They must set out with an expectation of trouble and persecution: "Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their threatenings and revilings, they will be as howling wolves to terrify you; in their persecutions of you, they will be as ravening wolves to tear you. But you must be as lambs, peaceable and patient, though made an easy prey of." It would have been very hard thus to be sent forth as sheep among wolves, if he had not endued them with his spirit and courage. 3. They must not encumber themselves with a load of provisions, as if they were going a long voyage, but depend upon God and their friends to provide what was convenient for them: "Carry neither a purse for money, nor a scrip or knapsack for clothes or victuals, nor new shoes (as before to the twelve, Luk 9:3); and salute no man by the way." This command Elisha gave to his servant, when he sent him to see the Shunamite's dead child, Kg2 4:29. Not that Christ would have his ministers to be rude, morose, and unmannerly; but, (1.) They must go as men in haste, that had their particular places assigned them, where they must deliver their message, and in their way directly to those places must not hinder or retard themselves with needless ceremonies or compliments. (2.) They must go as men of business, business that relates to another world, which they must be intent in, and intent upon, and therefore must not entangle themselves with conversation about secular affairs. Minister verbi est; hoc age - You are a minister of the word; attend to your office. (3.) They must go as serious men, and men in sorrow. It was the custom of mourners, during the first seven days of their mourning, not to salute any, Job 2:13. Christ was a man of sorrows and acquainted with grief; and it was fit that by this and other signs his messengers should resemble him, and likewise show themselves affected with the calamities of mankind which they came to relieve, and touched with a feeling of them. 4. They must show, not only their goodwill, but God's good-will, to all to whom they came, and leave the issue and success to him that knows the heart, Luk 10:5, Luk 10:6. (1.) The charge given them was, Whatsoever house they entered into, they must say, Peace be to this house. Here, [1.] They are supposed to enter into private houses; for, being not admitted into the synagogues, they were forced to preach where they could have liberty. And, as their public preaching was driven into houses, so thither they carried it. Like their Master, wherever they visited, they preached from house to house, Act 5:42; Act 20:20. Christ's church was at first very much a church in the house. [2.] They are instructed to say, "Peace be to this house, to all under this roof, to this family, and to all that belong to it." Peace be to you was the common form of salutation among the Jews. They must not use it in formality, according to custom, to those they met on the way, because they must use it with solemnity to those whose houses they entered into: "Salute no man by the way in compliment, but to those into whose house ye enter, say, Peace be to you, with seriousness and in reality; for this is intended to be more than a compliment." Christ's ministers go into all the world, to say, in Christ's name, Peace be to you. First, We are to propose peace to all, to preach peace by Jesus Christ, to proclaim the gospel of peace, the covenant of peace, peace on earth, and to invite the children of men to come and take the benefit of it. Secondly, We are to pray for peace to all. We must earnestly desire the salvation of the souls of those we preach to, and offer up those desires to God in prayer; and it may be well to let them know that we do thus pray for them, and bless them in the name of the Lord. (2.) The success was to be different, according to the different dispositions of those whom they preached to and prayed for. According as the inhabitants were sons of peace or not, so their peace should or should not rest upon the house. Recipitur ad modum recipientis - The quality of the receiver determines the nature of the reception. [1.] "You will meet with some that are the sons of peace, that by the operations of divine grace, pursuant to the designations of the divine counsel, are ready to admit the word of the gospel in the light and love of it, and have their hearts made as soft wax to receive the impressions of it. Those are qualified to receive the comforts of the gospel in whom there is a good work of grace wrought. And, as to those, your peace shall find them out and rest upon them; your prayers for them shall be heard, the promises of the gospel shall be confirmed to them, the privileges of it conferred on them, and the fruit of both shall remain and continue with them - a good part that shall not be taken away." [2.] "You will meet with others that are no ways disposed to hear or heed your message, whole houses that have not one son of peace in them." Now it is certain that our peace shall not come upon them, they have no part nor lot in the matter; the blessing that rests upon the sons of peace shall never come upon the sons of Belial, nor can any expect the blessings of the covenant that will not come under the bonds of it. But it shall return to us again; that is, we shall have the comfort of having done our duty to God and discharged our trust. Our prayers like David's shall return into our own bosom (Psa 35:13) and we shall have commission to go on in the work. Our peace shall return to us again, not only to be enjoyed by ourselves, but to be communicated to others, to the next we meet with, them that are sons of peace. 5. They must receive the kindnesses of those that should entertain them and bid them welcome, Luk 10:7, Luk 10:8. "Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and," (1.) "Be not shy; do not suspect our welcome, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them" (2.) "Be not nice and curious in your diet: Eat and drink such things as they give (Luk 10:7), such things as are set before you, Luk 10:8. Be thankful for plain food, and do not find fault, though it be not dressed according to art." It ill becomes Christ's disciples to be desirous of dainties. As he has not tied them up to the Pharisees' superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience' sake. 6. They must denounce the judgments of God against those who should reject them and their message: "If you enter into a city, and they do not receive you, if there be none there disposed to hearken to your doctrine, leave them, Luk 10:10. If they will not give you welcome into their houses, do you give them warning in their streets." He orders them to (Luk 9:5) do as he had ordered the apostles to do: "Say to them, not with rage, or scorn, or resentment, but with compassion to their poor perishing souls, and a holy dread of the ruin which they are bringing upon themselves, Even the dust of your city, which cleaveth on us, we do wipe off against you, Luk 10:11. From them do not receive any kindnesses at all, be not beholden to them. It cost that prophet of the Lord dear who accepted a meal's meat with a prophet in Bethel, Kg1 13:21, Kg1 13:22. Tell them that you will not carry with you the dust of their city; let them take it to themselves, for dust they are." It shall be a witness for Christ's messengers that they had been there according to their Master's order; tender and refusal were a discharge of their trust. But it shall be a witness against the recusants that they would not give Christ's messengers any entertainment, no, not so much as water to wash their feet with, but they were forced to wipe off the dust. "But tell them plainly, and bid them be sure of it, The kingdom of God is come nigh to you. Here is a fair offer made you; if you have not the benefit of it, it is your own fault. The gospel is brought to your doors; if you shut your doors against it, your blood is upon your own head. Now that the kingdom of God is come nigh to you, if you will not come up to it, and come into it, your sin will be inexcusable, and your condemnation intolerable." Note, The fairer offers we have of grace and life by Christ, the more we shall have to answer for another day, if we slight these offers: It shall be more tolerable for Sodom than for that city, Luk 10:12. The Sodomites indeed rejected the warning given them by Lot; but rejecting the gospel is a more heinous crime, and will be punished accordingly in that day. He means the day of judgment (Luk 10:14), but calls it, by way of emphasis, that day, because it is the last and great day, the day when we must account for all the days of time, and have our state determined for the days of eternity. Upon this occasion, the evangelist repeats, (1.) The particular doom of those cities wherein most of Christ's mighty works were done, which we had, Mat 11:20, etc. Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where Christ was most conversant, are the places here mentioned. [1.] They enjoyed greater privileges. Christ's mighty works were done in them, and they were all gracious works, works of mercy. They were hereby exalted to heaven, not only dignified and honoured, but put into a fair way of being happy; they were brought as near heaven as external means could bring them. [2.] God's design in favouring them thus was to bring them to repentance and reformation of life, to sit in sackcloth and ashes, both in humiliation for the sins they had committed, and in humility and a meek subjection to God's government. [3.] Their frustrating this design, and their receiving the grace of God therein in vain. It is implied that they repented not; they were not wrought upon by all the miracles of Christ to think the better of him, or the worse of sin; they did not bring forth fruits agreeable to the advantages they enjoyed. [4.] There was reason to think, morally speaking, that, if Christ had gone to Tyre and Sidon, Gentile cities, and had preached the same doctrine to them and wrought the same miracles among them that he did in these cities of Israel, they would have repented long ago, so speedy would their repentance have been, and that in sackcloth and ashes, so deep would it have been. Now to understand the wisdom of God, in giving the means of grace to those who would not improve them, and denying them to those that would, we must wait for the great day of discovery. [5.] The doom of those who thus receive the grace of God in vain will be very fearful. They that were thus exalted, not making use of their elevation, will be thrust down to hell, thrust down with disgrace and dishonour. They will thrust in to get into heaven, in the crowd of professors, but in vain; they shall be thrust down, to their everlasting grief and disappointment, into the lowest hell, and hell will be hell indeed to them. [6.] In the day of judgment Tyre and Sidon will fare better, and it will be more tolerable for them than for these cities. (2.) The general rule which Christ would go by, as to those to whom he sent his ministers: He will reckon himself treated according as they treated his ministers, Luk 10:16. What is done to the ambassador is done, as it were, to the prince that sends him. [1.] "He that hearest you, and regardeth what you say, heareth me, and herein doeth me honour. But," [2.] "He that despiseth you doth in effect despise me, and shall be reckoned with as having put an affront upon me; nay, he despiseth him that sent me." Note, Those who contemn the Christian religion do in effect put a slight upon natural religion, which it is perfective of. And they who despise the faithful ministers of Christ, who, though they do not hate and persecute them, yet think meanly of them, look scornfully upon them, and turn their backs upon their ministry, will be reckoned with as despisers of God and Christ.

Prayer is one of the great laws of natural religion. That man is a brute, is a monster, that never prays, that never gives glory to his Maker, nor feels his favour, nor owns his dependence upon him. One great design therefore of Christianity is to assist us in prayer, to enforce the duty upon us, to instruct us in it, and encourage us to expect advantage by it. Now here, I. We find Christ himself praying in a certain place, probably where he used to pray, Luk 11:1. As God, he was prayed to; as man, he prayed; and, though he was a Son, yet learned he this obedience. This evangelist has taken particular notice of Christ's praying often, more than any other of the evangelists: when he was baptized (Luk 3:21), he was praying; he withdrew into the wilderness, and prayed (Luk 5:16); he went out into a mountain to pray, and continued all night in prayer (Luk 6:12); he was alone praying (Luk 9:18); soon after, he went up into a mountain to pray, and as he prayed he was transfigured (Luk 9:28, Luk 9:29); and here he was praying in a certain place. Thus, like a genuine son of David, he gave himself unto prayer, Psa 109:4. Whether Christ was now alone praying, and the disciples only knew that he was so, or whether he prayed with them, is uncertain; it is most probable that they were joining with him. II. His disciples applied themselves to him for direction in prayer. When he was praying, they asked, Lord, teach us to pray. Note, The gifts and graces of others should excite us to covet earnestly the same. Their zeal should provoke us to a holy imitation and emulation; why should not we do as well as they? Observe, They came to him with this request, when he ceased; for they would not disturb him when he was at prayer, no, not with this good motion. Every thing is beautiful in its season. One of his disciples, in the name of the rest, and perhaps by their appointment, said, Lord, teach us. Note, Though Christ is apt to teach, yet he will for this be enquired of, and his disciples must attend him for instruction. Now, 1. Their request is, "Lord, teach us to pray; give us a rule or model by which to go in praying, and put words into our mouths." Note, It becomes the disciples of Christ to apply themselves to him for instruction in prayer. Lord, teach us to pray, is itself a good prayer, and a very needful one, for it is a hard thing to pray well and it is Jesus Christ only that can teach us, by his word and Spirit, how to pray. "Lord, teach me what it is to pray; Lord, excite and quicken me to the duty; Lord, direct me what to pray for; Lord, give me praying graces, that I may serve God acceptably in prayer; Lord, teach me to pray in proper words; give me a mouth and wisdom in prayer, that I may speak as I ought; teach me what I shall say." 2. Their plea is, "As John also taught his disciples. He took care to instruct his disciples in this necessary duty, and we would be taught as they were, for we have a better Master than they had." Dr. Lightfoot's notion of this is, That whereas the Jews' prayers were generally adorations, and praises of God, and doxologies, John taught his disciples such prayers as were more filled up with petitions and requests; for it is said of them that they did deēseis poiountai - make prayers, Luk 5:33. The word signifies such prayers as are properly petitionary. "Now, Lord, teach us this, to be added to those benedictions of the name of God which we have been accustomed to from our childhood." According to this sense, Christ did there teach them a prayer consisting wholly of petitions, and even omitting the doxology which had been affixed; and the Amen, which was usually said in the giving of thanks (Co1 14:16), and in the Psalms, is added to doxologies only. This disciple needed not to have urged John Baptist's example: Christ was more ready to teach than ever John Baptist was, and particularly taught to pray better than John did, or could, teach his disciples. III. Christ gave them direction, much the same as he had given them before in his sermon upon the mount, Mat 6:9, etc. We cannot think that they had forgotten it, but they ought to have had further and fuller instructions, and he did not, as yet, think fit to give them any; when the Spirit should be poured out upon them from on high, they would find all their requests couched in these few words, and would be able, in words of their own, to expatiate and enlarge upon them. In Matthew he had directed them to pray after this manner; here, When ye pray, say; which intimates that the Lord's prayer was intended to be used both as a form of prayer and a directory. 1. There are some differences between the Lord's prayer in Matthew and Luke, by which it appears that it was not the design of Christ that we should be tied up to these very words, for then there would have been no variation. Here is one difference in the translation only, which ought not to have been, when there is none in the original, and that is in the third petition: As in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew. But there is a difference in the fourth petition. In Matthew we pray, "Give us daily bread this day:" here, "Give it us day by day" - kath' hēmeran. Day by day; that is, "Give us each day the bread which our bodies require, as they call for it:" not, "Give us this day bread for many days to come;" but as the Israelites had manna, "Let us have bread today for today, and tomorrow for tomorrow;" for thus we may be kept in a continual dependence upon God, as children upon their parents, and may have our mercies fresh from his hand daily, and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the day requires, because we have from God the supplies of every day in the day, according as the necessity of the day requires. Here is likewise some difference in the fifth petition. In Matthew it is, Forgive us our debts, as we forgive: here it is, Forgive us our sins; which proves that our sins are our debts. For we forgive; not that our forgiving those that have offended us can merit pardon from God, or be an inducement to him to forgive us (he forgives for his own name's sake, and his Son's sake); but this is a very necessary qualification for forgiveness, and, if God have wrought it in us, we may plead that work of his grace for the enforcing of our petitions for the pardon of our sins: "Lord, forgive us, for thou hast thyself inclined us to forgive others." There is another addition here; we plead not only in general, We forgive our debtors, but in particular, "We profess to forgive every one that is indebted to us, without exception. We so forgive our debtors as not to bear malice or ill-will to any, but true love to all, without any exception whatsoever." Here also the doxology in the close is wholly omitted, and the Amen; for Christ would leave them at liberty to use that or any other doxology fetched out of David's psalms; or, rather, he left a vacuum here, to be filled up by a doxology more peculiar to the Christian institutes, ascribing glory to Father, Son, and Holy Ghost. 2. Yet it is, for substance, the same; and we shall therefore here only gather up some general lessons from it. (1.) That in prayer we ought to come to God as children to a Father, a common Father to us and all mankind, but in a peculiar manner a Father to all the disciples of Jesus Christ. Let us therefore in our requests both for others and for ourselves, come to him with a humble boldness, confiding in his power and goodness. (2.) That at the same time, and in the same petitions, which we address to God for ourselves, we should take in with us all the children of men, as God's creatures and our fellow-creatures. A rooted principle of catholic charity, and of Christian sanctified humanity, should go along with us, and dictate to us throughout this prayer, which is so worded as to be accommodated to that noble principle. (3.) That in order to the confirming of the habit of heavenly-mindedness in us, which ought to actuate and govern us in the whole course of our conversation, we should, in all our devotions, with an eye of faith look heavenward, and view the God we pray to as our Father in heaven, that we may make the upper world more familiar to us, and may ourselves become better prepared for the future state. (4.) That in prayer, as well as in the tenour of our lives, we must seek first the kingdom of God and the righteousness thereof, by ascribing honour to his name, his holy name, and power to his government, both that of his providence in the world and that of his grace in the church. O that both the one and the other may be more manifested, and we and others more manifestly brought into subjection to both! (5.) That the principles and practices of the upper world, the unseen world (which therefore by faith only we are apprized of), are the great original - the archetupon, to which we should desire that the principles and practices of this lower world, both in others and in ourselves, may be more conformable. Those words, As in heaven, so on earth, refer to all the first three petitions: "Father, let thy name be sanctified and glorified, and thy kingdom prevail, and thy will be done on this earth that is now alienated from thy service, as it is in yonder heaven that is entirely devoted to thy service." (6.) That those who faithfully and sincerely mind the kingdom of God, and the righteousness thereof, may humbly hope that all other things, as far as to Infinite Wisdom seems good, shall be added to them, and they may in faith pray for them. If our first chief desire and care be that God's name may be sanctified, his kingdom come, and his will be done, we may then come boldly to the throne of grace for our daily bread, which will then be sanctified to us when we are sanctified to God, and God is sanctified by us. (7.) That in our prayers for temporal blessings we must moderate our desires, and confine them to a competency. The expression here used of day by day is the very same with our daily bread; and therefore some think that we must look for another signification of the word epiousios than that of daily, which we give it, and that it means our necessary bread, that bread that is suited to the craving of our nature, the fruit that is brought out of the earth for our bodies that are made of the earth and are earthly, Psa 104:14. (8.) That sins are debts which we are daily contracting, and which therefore we should every day pray for the forgiveness of. We are not only going behind with our rent every day by omissions of duty and in duty, but are daily incurring the penalty of the law, as well as the forfeiture of our bond, by our commissions. Every day adds to the score of our guilt, and it is a miracle of mercy that we have so much encouragement given us to come every day to the throne of grace, to pray for the pardon of our sins of daily infirmity. God multiplies to pardon beyond seventy times seven. (9.) That we have no reason to expect, nor can with any confidence pray, that God would forgive our sins against him, if we do not sincerely, and from a truly Christian principle of charity, forgive those that have at any time affronted us or been injurious to us. Though the words of our mouth be even this prayer to God, if the meditation of our heart at the same time be, as often it is, malice and revenge to our brethren, we are not accepted, nor can we expect an answer of peace. (10.) That temptations to sin should be as much dreaded and deprecated by us as ruin by sin; and it should be as much our care and prayer to get the power of sin broken in us as to get the guilt of sin removed from us; and though temptation may be a charming, fawning, flattering thing, we must be as earnest with God that we may not be led into it as that we may not be led by that to sin, and by sin to ruin. (11.) That God is to be depended upon, and sought unto, for our deliverance from all evil; and we should pray, not only that we may not be left to ourselves to run into evil, but that we may not be left to Satan to bring evil upon us. Dr. Lightfoot understands it of being delivered from the evil one, that is, the devil, and suggests that we should pray particularly against the apparitions of the devil and his possessions. The disciples were employed to cast out devils, and therefore were concerned to pray that they might be guarded against the particular spite he would always be sure to have against them. IV. He stirs up and encourages importunity, fervency, and constancy, in prayer, by showing, 1. That importunity will go far in our dealings with men, Luk 11:5-8. Suppose a man, upon a sudden emergency, goes to borrow a loaf or two of bread of a neighbour, at an unseasonable time of night, not for himself, but for his friend that came unexpectedly to him. His neighbour will be loth to accommodate him, for he has wakened him with his knocking, and put him out of humour, and he has a great deal to say in his excuse. The door is shut and locked, his children are asleep in bed, in the same room with him, and, if he make a noise, he shall disturb them. His servants are asleep, and he cannot make them hear; and, for his own part, he shall catch cold if he rise to give him. But his neighbour will have no nay, and therefore he continues knocking still, and tells him he will do so till he has what he comes for; so that he must give it to him, to be rid of him: He will rise, and give him as many as he needs, because of his importunity. He speaks this parable with the same intent that he speaks that in Luk 18:1 : That men ought always to pray, and not to faint. Not that God can be wrought upon by importunity; we cannot be troublesome to him, nor by being so change his counsels. We prevail with men by importunity because they are displeased with it, but with God because he is pleased with it. Now this similitude may be of use to us, (1.) To direct us in prayer. [1.] We must come to God with boldness and confidence for what we need, as a man does to the house of his neighbour or friend, who, he knows, loves him, and is inclined to be kind to him. [2.] We must come for bread, for that which is needful, and which we cannot be without. [3.] We must come to him by prayer for others as well as for ourselves. This man did not come for bread for himself, but for his friend. The Lord accepted Job, when he prayed for his friends, Job 42:10. We cannot come to God upon a more pleasing errand than when we come to him for grace to enable us to do good, to feed many with our lips, to entertain and edify those that come to us. [4.] We may come with the more boldness to God in a strait, if it be a strait that we have not brought ourselves into by our own folly and carelessness, but Providence has led us into it. This man would not have wanted bread if his friend had not come in unexpectedly. The care which Providence casts upon us, we may with cheerfulness cast back upon Providence. [5.] We ought to continue instant in prayer, and watch in the same with all perseverance. (2.) To encourage us in prayer. If importunity could prevail thus with a man who was angry at it, much more with a God who is infinitely more kind and ready to do good to us than we are to one another, and is not angry at our importunity, but accepts it, especially when it is for spiritual mercies that we are importunate. If he do not answer our prayers presently, yet he will in due time, if we continue to pray. 2. That God has promised to give us what we ask of him. We have not only the goodness of nature to take comfort fRom. but the word which he has spoken (Luk 11:9, Luk 11:10): "Ask, and it shall be given you; either the thing itself you shall ask or that which is equivalent; either the thorn in the flesh removed, or grace sufficient given in." - We had this before, Mat 7:7, Mat 7:8. I say unto you. We have it from Christ's own mouth, who knows his Father's mind, and in whom all promises are yea and amen. We must not only ask, but we must seek, in the use of means, must second our prayers with our endeavours; and, in asking and seeking, we must continue pressing, still knocking at the same door, and we shall at length prevail, not only by our prayers in concert, but by our particular prayers: Every one that asketh receiveth, even the meanest saint that asks in faith. This poor man cried, and the Lord heard him, Psa 34:6. When we ask of God those things which Christ has here directed us to ask, that his name may be sanctified, that his kingdom may come, and his will be done, in these requests we must be importunate, must never hold our peace day or night; we must not keep silence, nor give God any rest, until he establish, until he make Jerusalem a praise in the earth, Isa 62:6, Isa 62:7. V. He gives us both instruction and encouragement in prayer from the consideration of our relation to God as a Father. Here is, 1. An appeal to the bowels of earthly fathers: "Let any of you that is a father, and knows the heart of a father, a father's affection to a child and care for a child, tell me, if his son ask bread for his breakfast, will he give him a stone to breakfast on? If he ask a fish for his dinner (when it may be a fish-day), will he for a fish give him a serpent, that will poison and sting him? Or, if he shall ask an egg for his supper (an egg and to bed), will he offer him a scorpion? You know you could not be so unnatural to your own children," Luk 11:11, Luk 11:12. 2. An application of this to the blessings of our heavenly Father (Luk 11:13): If ye then, being evil, give, and know how to give, good gifts to your children, much more shall God give you the Spirit. He shall give good things; so it is in Matthew. Observe, (1.) The direction he gives us what to pray for. We must ask for the Holy Spirit, not only a necessary in order to our praying well, but as inclusive of all the good things we are to pray for; we need no more to make us happy, for the Spirit is the worker of spiritual life, and the earnest of eternal life. Note, The gift of the Holy Ghost is a gift we are every one of us concerned earnestly and constantly to pray for. (2.) The encouragement he gives us to hope that we shall speed in this prayer: Your heavenly Father will give. It is in his power to give the Spirit; he has all good things to bestow, wrapped up in that one; but that is not all, it is in his promise, the gift of the Holy Ghost is in the covenant, Act 2:33, Act 2:38, and it is here inferred from parents' readiness to supply their children's needs, and gratify their desires, when they are natural and proper. If the child ask for a serpent, or a scorpion, the father, in kindness, will deny him, but not if he ask for what is needful, and will be nourishing. When God's children ask for the Spirit, they do, in effect, ask for bread; for the Spirit is the staff of life; nay, he is the Author of the soul's life. If our earthly parents, though evil, be yet so kind, if they, though weak, be yet so knowing, that they not only give, but give with discretion, give what is best, in the best manner and time, much more will our heavenly Father, who infinitely excels the fathers of our flesh both in wisdom and goodness, give us his Holy Spirit. If earthly parents be willing to lay out for the education of their children, to whom they design to leave their estates, much more will our heavenly Father give the spirit of sons to all those whom he has predestinated to the inheritance of sons.

We have here an account of the cure of ten lepers, which we had not in any other of the evangelists. The leprosy was a disease which the Jews supposed to be inflicted for the punishment of some particular sin, and to be, more than other diseases, a mark of God's displeasure; and therefore Christ, who came to take away sin, and turn away wrath, took particular care to cleanse the lepers that fell in his way. Christ was now in his way to Jerusalem, about the mid-way, where he had little acquaintance in comparison with what he had either at Jerusalem or in Galilee. He was now in the frontier-country, the marches that lay between Samaria and Galilee. He went that road to find out these lepers, and to cure them; for he is found of them that sought him not. Observe, I. The address of these lepers to Christ. They were ten in a company; for, though they were shut out from society with others, yet those that were infected were at liberty to converse with one another, which would be some comfort to them, as giving them an opportunity to compare notes, and to condole with one another. Now observe, 1. They met Christ as he entered into a certain village. They did not stay till he had refreshed himself for some time after the fatigue of his journey, but met him as he entered the town, weary as he was; and yet he did not put them off, nor adjourn their cause. 2. They stood afar off, knowing that by the law their disease obliged them to keep their distance. A sense of our spiritual leprosy should make us very humble in all our approaches to Christ. Who are we, that we should draw near to him that is infinitely pure? We are impure. 3. Their request was unanimous, and very importunate (Luk 17:13): They lifted up their voices, being at a distance, and cried, Jesus, Master, have mercy on us. those that expect help from Christ must take him for their Master, and be at his command. If he be Master, he will be Jesus, a Saviour, and not otherwise. They ask not in particular to be cured of their leprosy, but, Have mercy on us; and it is enough to refer ourselves to the compassions of Christ, for they fail not. They heard the fame of this Jesus (though he had not been much conversant in that country), and that was such as encouraged them to make application to him; and, if but one of them began in so cheap and easy an address, they would all join. II. Christ sent them to the priest, to be inspected by him, who was the judge of the leprosy. He did not tell them positively that they should be cured, but bade them go show themselves to the priests, Luk 17:14. This was a trial of their obedience, and it was fit that it should be so tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that expect Christ's favours must take them in his way and method. Some of these lepers perhaps would be ready to quarrel with the prescription: "Let him either cure or say that he will not, and not send us to the priests on a fool's errand;" but, over-ruled by the rest, they all went to the priest. As the ceremonial law was yet in force, Christ took care that it should be observed, and the reputation of it kept up, and due honour paid to the priests in things pertaining to their function; but, probably, he had here a further design, which was to have the priest's judgment of, and testimony to, the perfectness of the cure; and that the priest might be awakened, and others by him, to enquire after one that had such a commanding power over bodily diseases. III. As they went, they were cleansed, and so became fit to be looked upon by the priest, and to have a certificate from him that they were clean. Observe, Then we may expect God to meet us with mercy when we are found in the way of duty. If we do what we can, God will not be wanting to do that for us which we cannot. Go, attend upon instituted ordinances; go and pray, and read the scriptures: Go show thyself to the priests; go and open thy case to a faithful minister, and, though the means will not heal thee of themselves, God will heal thee in the diligent use of those means. IV. One of them, and but one, returned, to give thanks, Luk 17:15. When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. He appears to have been very hearty and affectionate in his thanksgivings: With a loud voice he glorified God, acknowledging it to come originally from him; and he lifted up his voice in his praises, as he had done in his prayers, Luk 17:13. Those that have received mercy from God should publish it to others, that they may praise God too, and may be encouraged by their experiences to trust in him. But he also made a particular address of thanks to Christ (Luk 17:16): He fell down at his feet, put himself into the most humble reverent posture he could, and gave him thanks. Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. It becomes us also to be very humble in our thanksgivings, as well as in our prayers. It becomes the seed of Jacob, like him, to own themselves less than the least of God's mercies, when they have received them, as well as when they are in pursuit of them. V. Christ took notice of this one that had thus distinguished himself; for, it seems, he was a Samaritan, whereas the rest were Jews, Luk 17:16. The Samaritans were separatists from the Jewish church, and had not the pure knowledge and worship of God among them that the Jews had, and yet it was one of them that glorified God, when the Jews forgot, or, when it was moved to them, refused, to do it. Now observe here, 1. The particular notice Christ took of him, of the grateful return he made, and the ingratitude of those that were sharers with him in the mercy - that he who was a stranger to the commonwealth of Israel was the only one that returned to give glory to God, Luk 17:17, Luk 17:18. See here, (1.) How rich Christ is in doing good: Were there not ten cleansed? Here was a cure by wholesale, a whole hospital healed with one word's speaking. Note, There is an abundance of healing cleansing virtue in the blood of Christ, sufficient for all his patients, though ever so many. Here are ten at a time cleansed; we shall have never the less grace for others sharing it. (2.) How poor we are in our returns: "Where are the nine? Why did not they return to give thanks?" This intimates that ingratitude is a very common sin. Of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner (scarcely one in ten), that render according to the benefit done to them. (3.) How those often prove most grateful from whom it was least expected. A Samaritan gives thanks, and a Jew does not. Thus many who profess revealed religion are out-done, and quite shamed, by some that are governed only by natural religion, not only in moral value, but in piety and devotion. This serves here to aggravate the ingratitude of those Jews of whom Christ speaks, as taking it very ill that his kindness was so slighted. And it intimates how justly he resents the ingratitude of the world of mankind, for whom he had done so much, and from whom he has received so little. 2. The great encouragement Christ gave him, Luk 17:19. The rest had their cure, and had it not revoked, as justly it might have been, for their ingratitude, though they had such a good example of gratitude set before them; but he had his cure confirmed particularly with an encomium: Thy faith hath made thee whole. The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest. Note, Temporal mercies are then doubled and sweetened to us when they are fetched in by the prayers of faith, and returned by the praises of faith.

We have here Christ's discourse upon occasion of his being accused as a sabbath-breaker, and it seems to be his vindication of himself before the sanhedrim, when he was arraigned before them: whether on the same day, or two or three days after, does not appear; probably the same day. Observe, I. The doctrine laid down, by which he justified what he did on the sabbath day (Joh 5:17): He answered them. This supposes that he had something laid to his charge: or what they suggested one to another, when they sought to slay him (Joh 5:16), he knew, and gave this reply to, My Father worketh hitherto, and I work. At other times, in answer to the like charge, he had pleaded the example of David's eating the show-bread, of the priests' slaying the sacrifices, and of the people's watering their cattle on the sabbath day; but here he goes higher and alleges the example of his Father and his divine authority; waiving all other pleas, he insists upon that which was instar omnium - equivalent to the whole, and abides by it, which he had mentioned, Mat 12:8. The Son of man is Lord even of the sabbath day; but he here enlarges on it. 1. He pleads that he was the Son of God, plainly intimated in his calling God his Father; and, if so, his holiness was unquestionable and his sovereignty incontestable; and he might make what alterations he pleased of the divine law. Surely they will reverence the Son, the heir of all things. 2. That he was a worker together with God. (1.) My Father worketh hitherto. The example of God's resting on the seventh day from all his work is, in the fourth commandment, made the ground of our observing it as a sabbath or day of rest. Now God rested only from such work as he had done the six days before; otherwise he worketh hitherto, he is every day working, sabbath days and week-days, upholding and governing all the creatures, and concurring by his common providence to all the motions and operations of nature, to his own glory; therefore, when we are appointed to rest on the sabbath day, yet we are not restrained from doing that which has a direct tendency to the glory of God, as the man's carrying his bed had. (2.) I work; not only therefore I may work, like him, in doing good on sabbath days as well as other days, but I also work with him. As God created all things by Christ, so he supports and governs all by him, Heb 1:3. This sets what he does above all exception; he that is so great a worker must needs be an uncontrollable governor; he that does all is Lord of all, and therefore Lord of the sabbath, which particular branch of his authority he would now assert, because he was shortly to show it further, in the change of the day from the seventh to the first. II. The offence that was taken at his doctrine (Joh 5:18): The Jews sought the more to kill him. His defence was made his offence, as if by justifying himself he had made bad worse. Note, Those that will not be enlightened by the word of Christ will be enraged and exasperated by it, and nothing more vexes the enemies of Christ than his asserting his authority; see Psa 2:3-5. They sought to kill him, 1. Because he had broken the sabbath; for, let him say what he would in his own justification, they are resolved, right or wrong, to find him guilty of sabbath breaking. When malice and envy sit upon the bench, reason and justice may even be silent at the bar, for whatever they can say will undoubtedly be over-ruled. 2. Not only so, but he had said also that God was his Father. Now they pretend a jealousy for God's honour, as before for the sabbath day, and charge Christ with it as a heinous crime that he made himself equal with God; and a heinous crime it had been if he had not really been so. It was the sin of Lucifer, I will be like the Most High. Now, (1.) This was justly inferred from what he said, that he was the Son of God, and that God was his Father, patera idion - his own Father; his, so as he was no one's else. He had said that he worked with his Father, by the same authority and power, and hereby he made himself equal with God. Ecee intelligunt Judaei, quod non intelligunt Ariani - Behold, the Jews understand what the Arians do not. (2.) Yet it was unjustly imputed to him as an offence that he equalled himself with God, for he was and is God, equal with the Father (Phi 2:6); and therefore Christ, in answer to this charge, does not except against the innuendo as strained or forced, makes out his claim and proves that he is equal with God in power and glory. III. Christ's discourse upon this occasion, which continues without interruption to the end of the chapter. In these verses he explains, and afterwards confirms, his commission, as Mediator and plenipotentiary in the treaty between God and man. And, as the honours he is hereby entitled to are such as it is not fit for any creature to receive, so the work he is hereby entrusted with is such as it is not possible for any creature to go through with, and therefore he is God, equal with the Father. 1. In general. He is one with the Father in all he does as Mediator, and there was a perfectly good understanding between them in the whole matter. It is ushered in with a solemn preface (Joh 5:19): Verily, verily, I say unto you; I the Amen, the Amen, say it. This intimates that the things declared are, (1.) Very awful and great, and such as should command the most serious attention. (2.) Very sure, and such as should command an unfeigned assent. (3.) That they are matters purely of divine revelation; things which Christ has told us, and which we could not otherwise have come to the knowledge of. Two things he saith in general concerning the Son's oneness with the Father in working: - [1.] That the Son conforms to the Father (Joh 5:19): The Son can do nothing of himself but what he sees the Father do; for these things does the Son. The Lord Jesus, as Mediator, is First, Obedient to his Father's will; so entirely obedient that he can do nothing of himself, in the same sense as it is said, God cannot lie, cannot deny himself, which expresses the perfection of his truth, not any imperfection in his strength; so here, Christ was so entirely devoted to his Father's will that it was impossible for him in any thing to act separately. Secondly, He is observant of his Father's counsel; he can, he will, do nothing but what he sees the Father do. No man can find out the work of God, but the only-begotten Son, who lay in his bosom, sees what he does, is intimately acquainted with his purposes, and has the plan of them ever before him. What he did as Mediator, throughout his whole undertaking, was the exact transcript or counterpart of what the Father did; that is, what he designed, when he formed the plan of our redemption in his eternal counsels, and settled those measures in every thing which never could be broken, nor ever needed to be altered. It was the copy of that great original; it was Christ's faithfulness, as it was Moses's, that he did all according to the pattern shown him in the mount. This is expressed in the present tense, what he sees the Father do, for the same reason that, when he was here upon earth, it was said, He is in heaven (Joh 3:13), and is in the bosom of the Father (Joh 1:18); as he was even then by his divine nature present in heaven, so the things done in heaven were present to his knowledge. What the Father did in his counsels, the Son had ever in his view, and still he had his eye upon it, as David in spirit spoke of him, I have set the Lord always before me, Psa 16:8. Thirdly, Yet he is equal with the Father in working; for what things soever the Father does these also does the Son likewise; he did the same things, not such things, but tauta, the same things; and he did them in the same manner, homoiōs, likewise, with the same authority, and liberty, and wisdom, the same energy and efficacy. Does the Father enact, repeal, and alter, positive laws? Does he over-rule the course of nature, know men's hearts? So does the Son. The power of the Mediator is a divine power. [2.] That the Father communicates to the Son, Joh 5:20. Observe, First, The inducement to it: The Father loveth the Son; he declared, This is my beloved Son. He had not only a good will to the undertaking, but an infinite complacency in the undertaker. Christ was now hated of men, one whom the nation abhorred (Isa 49:7); but he comforted himself with this, that his Father loved him. Secondly, The instances of it. He shows it, 1. In what he does communicate to him: He shows him all things that himself doth. The Father's measures in making and ruling the world are shown to the Son, that he may take the same measures in framing and governing the church, which work was to be a duplicate of the work of creation and providence, and it is therefore called the world to come. He shows him all things ha autos poiei - which he does, that is, which the Son does, so it might be construed; all that the Son does is by direction from the Father; he shows him. 2. In what he will communicate; he will show him, that is, will appoint and direct him to do greater works than these. (1.) Works of greater power than the curing of the impotent man; for he should raise the dead, and should himself rise from the dead. By the power of nature, with the use of means, a disease may possibly in time be cured; but nature can never, by the use of any means, in any time raise the dead. (2.) Works of greater authority than warranting the man to carry his bed on the sabbath day. They thought this a daring attempt; but what was this to his abrogating the whole ceremonial law, and instituting new ordinances, which he would shortly do, "that you may marvel!" Now they looked upon his works with contempt and indignation, but he will shortly do that which they will look upon with amazement, Luk 7:16. Many are brought to marvel at Christ's works, whereby he has the honour of them, who are not brought to believe, by which they would have the benefit of them. 2. In particular. He proves his equality with the Father, by specifying some of those works which he does that are the peculiar works of God. This is enlarged upon, Joh 5:21-30. He does, and shall do, that which is the peculiar work of God's sovereign dominion and jurisdiction - judging and executing judgment, Joh 5:22-24, Joh 5:27. These two are interwoven, as being nearly connected; and what is said once is repeated and inculcated; put both together, and they will prove that Christ said not amiss when he made himself equal with God. (1.) Observe what is here said concerning the Mediator's power to raise the dead and give life. See [1.] His authority to do it (Joh 5:21): As the Father raiseth up the dead, so the Son quickeneth whom he will. First, It is God's prerogative to raise the dead, and give life, even his who first breathed into man the breath of life, and so made him a living soul; see Deu 32:30; Sa1 2:6; Psa 68:20; Rom 4:17. This God had done by the prophets Elijah and Elisha, and it was a confirmation of their mission. A resurrection from the dead never lay in the common road of nature, nor ever fell within the thought of those that studied only the compass of nature's power, one of whose received axioms was point blank against it: A privatione ad habitum non datur regressus - Existence, when once extinguished, cannot be rekindled. It was therefore ridiculed at Athens as an absurd thing, Act 17:32. It is purely the work of a divine power, and the knowledge of it purely by divine revelation. This the Jews would own. Secondly, The Mediator is invested with this prerogative: He quickens whom he will; raises to life whom he pleases, and when he pleases. He does not enliven things by natural necessity, as the sun does, whose beams revive of course; but he acts as a free agent, has the dispensing of his power in his own hand, and is never either constrained, or restrained, in the use of it. As he has the power, so he has the wisdom and sovereignty, of a God; has the key of the grave and of death (Rev 1:18), not as a servant, to open and shut as he is bidden, for he has it as the key of David, which he is master of, Rev 3:7. An absolute prince is described by this (Dan 5:19): Whom he would he slew or kept alive; it is true of Christ without hyperbole. [2.] His ability to do it. Therefore he has power to quicken whom he will as the Father does, because he has life in himself, as the Father has, Joh 5:26. First, It is certain that the Father has life in himself. Not only he is a self-existent Being, who does not derive fRom. or depend upon, any other (Exo 3:14), but he is a sovereign giver of life; he has the disposal of life in himself; and of all good (for so life sometimes signifies); it is all derived from him, and dependent on him. He is to his creatures the fountain of life, and all good; author of their being and well-being; the living God, and the God of all living. Secondly, It is as certain that he has given to the Son to have life in himself. As the Father is the original of all natural life and good, being the great Creator, so the Son, as Redeemer, is the original of all spiritual life and good; is that to the church which the Father is to the world; see Co1 8:6; Col 1:19. The kingdom of grace, and all the life in that kingdom, are as fully and absolutely in the hand of the Redeemer as the kingdom of providence is in the hand of the Creator; and as God, who gives being to all things, has his being of himself, so Christ, who gives life, raised himself to life by his own power, Joh 10:18. [3.] His acting according to this authority and ability. Having life in himself, and being authorized to quicken whom he will, by virtue hereof there are, accordingly, two resurrections performed by his powerful word, both which are here spoken of: - First, A resurrection that now is (Joh 5:29), a resurrection from the death of sin to the life of righteousness, by the power of Christ's grace. The hour is coming, and now is. It is a resurrection begun already, and further to be carried on, when the dead shall hear the voice of the Son of God. This is plainly distinguished from that in Joh 5:28, which speaks of the resurrection at the end of time. This says nothing, as that does, of the dead in their graces, and of all of them, and their coming forth. Now, 1. Some think this was fulfilled in those whom he miraculously raised to life, Jairus's daughter, the widow's son, and Lazarus; and it is observable that all whom Christ raised were spoken to, as, Damsel, arise; Young man, arise; Lazarus, come forth; whereas those raised under the Old Testament were raised, not by a word, but other applications, Kg1 17:21; Kg2 4:34; Kg2 13:21. Some understand it of those saints that rose with Christ; but we do not read of the voice of the Son of God calling them. But, 2. I rather understand it of the power of the doctrine of Christ, for the recovering and quickening of those that were dead in trespasses and sins, Eph 2:1. The hour was coming when dead souls should be made alive by the preaching of the gospel, and a spirit of life from God accompanying it: nay, it then was, while Christ was upon earth. It may refer especially to the calling of the Gentiles, which is said to be as life from the dead, and, some think, was prefigured by Ezekiel's vision (Eze 37:1), and foretold, Isa 26:19. Thy dead men shall live. But it is to be applied to all the wonderful success of the gospel, among both Jews and Gentiles; an hour which still is, and is still coming, till all the elect be effectually called. Note, (1.) Sinners are spiritually dead, destitute of spiritual life, sense, strength, and motion, dead to God, miserable, but neither sensible of their misery nor able to help themselves out of it. (2.) The conversion of a soul to God is its resurrection from death to life; then it begins to live when it begins to live to God, to breathe after him, and move towards him. (3.) It is by the voice of the Son of God that souls are raised to spiritual life; it is wrought by his power, and that power conveyed and communicated by his word: The dead shall hear, shall be made to hear, to understand, receive, and believe, the voice of the Son of God, to hear it as his voice; then the Spirit by it gives life, otherwise the letter kills. (4.) The voice of Christ must be heard by us, that we may live by it. They that hear, and attend to what they hear, shall live. Hear and your soul shall live, Isa 55:3. Secondly, A resurrection yet to come; this is spoken of, Joh 5:28, Joh 5:29, introduced with, "Marvel not at this, which I have said of the first resurrection, do not reject it as incredible and absurd, for at the end of time you shall all see a more sensible and amazing proof of the power and authority of the Son of man." As his own resurrection was reserved to be the final and concluding proof of his personal commission, so the resurrection of all men is reserved to be a like proof of his commission to be executed by his spirit. Now observe here, a. When this resurrection shall be: The hour is coming; it is fixed to an hour, so very punctual is this great appointment. The judgment is not adjourned sine die - to some time not yet pitched upon; no, he hath appointed a day. The hour is coming. (a.) It is not yet come, it is not the hour spoken of at Joh 5:25, that is coming, and now is. Those erred dangerously who said that the resurrection was past already, Ti2 2:18, But, (b.) It will certainly come, it is coming on, nearer every day than other; it is at the door. How far off it is we know not; but we know that it is infallibly designed and unalterably determined. b. Who shall be raised: All that are in the graves, all that have died from the beginning of time, and all that shall die to the end of time. It was said (Dan 12:2), Many shall arise; Christ here tells us that those many shall be all; all must appear before the Judge, and therefore all must be raised; every person, and the whole of every person; every soul shall return to its body, and every bone to its bone. The grave is the prison of dead bodies, where they are detained; their furnace, where they are consumed (Job 24:19); yet, in prospect of their resurrection, we may call it their bed, where they sleep to be awaked again; their treasury, where they are laid up to be used again. Even those that are not put into graves shall arise; but, because most are put into graves, Christ uses this expression, all that are in the graves. The Jews used the word sheol for the grave, which signifies the state of the dead; all that are in that state shall hear. c. How they shall be raised. Two things are here told us: - (a.) The efficient of this resurrection: They shall hear his voice; that is, he shall cause them to hear it, as Lazarus was made to hear that word, Come forth; a divine power shall go along with the voice, to put life into them, and enable them to obey it. When Christ rose, there was no voice heard, not a word spoken, because he rose by his own power; but at the resurrection of the children of men we find three voices spoken of, Th1 4:16. The Lord shall descend with a shout, the shout of a king, with the voice of the archangel; either Christ himself, the prince of the angels, or the commander-in-chief, under him, of the heavenly hosts; and with the trumpet of God: the soldier's trumpet sounding the alarm of war, the judge's trumpet publishing the summons to the court. (b.) The effect of it: They shall come forth out of their graves, as prisoners out of their prison-house; they shall arise out of the dust, and shake themselves from it; see Isa 52:1, Isa 52:2, Isa 52:11. But this is not all; they shall appear before Christ's tribunal, shall come forth as those that are to be tried, come forth to the bar, publicly to receive their doom. d. To what they shall be raised; to a different state of happiness or misery, according to their different character; to a state of retribution, according to what they did in the state of probation. (a.) They that have done good shall come forth to the resurrection of life; they shall live again, to live for ever. Note, [a.] Whatever name men are called by, or whatever plausible profession they make, it will be well in the great day with those only that have done good, have done that which is pleasing to God and profitable to others. [b.] The resurrection of the body will be a resurrection of life to all those, and those only, that have been sincere and constant in doing good. They shall not only be publicly acquitted, as a pardoned criminal, we say, has his life, but they shall be admitted into the presence of God, and that is life, it is better than life; they shall be attended with comforts in perfection. To live is to be happy, and they shall be advanced above the fear of death; that is life indeed in which mortality is for ever swallowed up. (b.) They that have done evil to the resurrection of damnation; they shall live again, to be for ever dying. The Pharisees thought that the resurrection pertained only to the just, but Christ here rectifies that mistake. Note, [a.] Evil doers, whatever they pretend, will be treated in the day of judgment as evil men. [b.] The resurrection will be to evil doers, who did not by repentance undo what they had done amiss, a resurrection of damnation. They shall come forth to be publicly convicted of rebellion against God, and publicly condemned to everlasting punishment; to be sentenced to it, and immediately sent to it without reprieve. Such will the resurrection be. (2.) Observe what is here said concerning the Mediator's authority to execute judgment, Joh 5:22-24, Joh 5:27. As he has an almighty power, so he has a sovereign jurisdiction; and who so fit to preside in the great affairs of the other life as he who is the Father and fountain of life? Here is, [1.] Christ's commission or delegation to the office of a judge, which is twice spoken of here (Joh 5:22): He hath committed all judgment to the Son; and again (Joh 5:27): he hath given him authority. First, The Father judges no man; not that the Father hath resigned the government, but he is pleased to govern by Jesus Christ; so that man is not under the terror of dealing with God immediately, but has the comfort of access to him by a Mediator. Having made us, he may do what he pleases with us, as the potter with the clay; yet he does not take advantage of this, but draws us with the cords of a man. 2. He does not determine our everlasting condition by the covenant of innocency, nor take the advantage he has against us for the violation of that covenant. The Mediator having undertaken to make a vicarious satisfaction, the matter is referred to him, and God is willing to enter upon a new treaty; not under the law of the Creator, but the grace of the Redeemer. Secondly, He has committed all judgment to the Son, has constituted him Lord of all (Act 10:36; Rom 14:9), as Joseph in Egypt, Gen 41:40. This was prophesied of, Psa 72:1; Isa 11:3, Isa 11:4; Jer 23:5; Mic 5:1-4; Psa 67:4; Psa 96:13; Psa 98:9. All judgment is committed to our Lord Jesus; for 1. He is entrusted with the administration of the providential kingdom, is head over all things (Eph 1:11), head of every man, Co1 11:3. All things consist by him, Col 1:17. 2. He is empowered to make laws immediately to bind conscience. I say unto you is now the form in which the statues of the kingdom of heaven run. Be it enacted by the Lord Jesus, and by his authority. All the acts now in force are touched with his sceptre. 3. He is authorized to appoint and settle the terms of the new covenant, and to draw up the articles of peace between God and man; it is God in Christ that reconciles the world, and to him he has given power to confer eternal life. The book of life is the Lamb's book; by his award we must stand or fall. 4. He is commissioned to carry on and complete the war with the powers of darkness; to cast out and give judgment against the prince of this world, Joh 12:31. He is commissioned not only to judge, but to make war, Rev 19:11. All that will fight for God against Satan must enlist themselves under his banner. 5. He is constituted sole manager of the judgment of the great day. The ancients generally understood these words of that crowning act of his judicial power. The final and universal judgment is committed to the Son of man; the tribunal is his, it is the judgment-seat of Christ; the retinue is his, his mighty angels; he will try the causes, and pass the sentence. Act 17:31. Thirdly, He has given him authority to execute judgment also, Joh 5:27. Observe, 1. What the authority is which our Redeemer is invested with: An authority to execute judgment; he has not only a legislative and judicial power, but an executive power too. The phrase here is used particularly for the judgment of condemnation, Jde 1:15. poiēsai krisin - to execute judgment upon all; the same with his taking vengeance, Th2 1:8. The ruin of impenitent sinners comes from the hand of Christ; he that executes judgment upon them is the same that would have wrought salvation for them, which makes the sentence unexceptionable; and there is no relief against the sentence of the Redeemer; salvation itself cannot save those whom the Saviour condemns, which makes the ruin remediless. 2. Whence he has that authority: the Father gave it to him. Christ's authority as Mediator is delegated and derived; he acts as the Father's Viceregent, as the Lord's Anointed, the Lord's Christ. Now all this redounds very much to the honour of Christ, acquitting him from the guilt of blasphemy, in making himself equal with God; and very much to the comfort of all believers, who may with the greatest assurance venture their all in such hands. [2.] Here are the reasons (reasons of state) for which this commission was given him. He has all judgment committed to him for two reasons: - First, Because he is the Son of man; which denotes these three things: - 1. His humiliation and gracious condescension. Man is a worm, the son of man a worm; yet this was the nature, this the character, which the Redeemer assumed, in pursuance of the counsels of love; to this low estate he stooped, and submitted to all the mortifications attending it, because it was his Father's will; in recompence therefore of this wonderful obedience, God did thus dignify him. Because he condescended to be the Son of man, his Father made him Lord of all, Phi 2:8, Phi 2:9. 2. His affinity and alliance to us. The Father has committed the government of the children of men to him, because, being the Son of man, he is of the same nature with those whom he is set over, and therefore the more unexceptionable, and the more acceptable, as a Judge. Their governor shall proceed from the midst of them, Jer 30:21. Of this that law was typical; One of thy brethren shalt thou set king over thee, Deu 17:15. 3. His being the Messiah promised. In that famous vision of his kingdom and glory, Dan 7:13, Dan 7:14, he is called the Son of man; and Psa 8:4-6. Thou has made the Son of man have dominion over the works of thy hands. He is the Messiah, and therefore is invested with all this power. The Jews usually called the Christ the Son of David; but Christ usually called himself the Son of man, which was the more humble title, and bespeaks him a prince and Saviour, not the Jewish nation only, but to the whole race of mankind. Secondly, That all men should honour the Son, Joh 5:23. The honouring of Jesus Christ is here spoken of as God's great design (the Son intended to glorify the Father, and therefore the Father intended to glorify the Son, Joh 12:32); and as man's great duty, in compliance with that design. If God will have the Son honoured, it is the duty of all to whom he is made known to honour him. Observe here, 1. The respect that is to be paid to our Lord Jesus: We must honour the Son, must look upon him as one that is to be honoured, both on account of his transcendent excellences and perfections in himself, and of the relations he stands in to us, and must study to give him honour accordingly; must confess that he is Lord, and worship him; must honour him who was dishonoured for us. 2. The degree of it: Even as they honour the Father. This supposes it to be our duty to honour the Father; for revealed religion is founded on natural religion, and directs us to honour the Son, to honour him with divine honour; we must honour the Redeemer with the same honour with which we honour the Creator. So far was it from blasphemy for him to make himself equal with God that it is the highest injury that can be for us to make him otherwise. The truths and laws of the Christian religion, so far as they are revealed, are as sacred and honourable as those of natural religion, and to be equally had in estimation; for we lie under the same obligations to Christ, the Author of our being; and have as necessary a dependence upon the Redeemer's grace as upon the Creator's providence, which is a sufficient ground for this law - to honour the Son as we honour the Father. To enforce this law, it is added, He that honours not the Son honours not the Father who has sent him. Some pretend a reverence for the Creator, and speak honourably of him, who make light of the Redeemer, and speak contemptibly of him; but let such know that the honours and interests of the Father and Son are so inseparably twisted and interwoven that the Father never reckons himself honoured by any that dishonour the Son. Note, (1.) Indignities done to the Lord Jesus reflect upon God himself, and will so be construed and reckoned for in the court of heaven. The Son having so far espoused the Father's honour as to take to himself the reproaches cast on him (Rom 15:3), the Father does no less espouse the Son's honour, and counts himself struck at through him. (2.) The reason of this is because the Son is sent and commissioned by the Father; it is the Father who hath sent him. Affronts to an ambassador are justly resented by the prince that sends him. And by this rule those who truly honour the Son honour the Father also; see Phi 2:11. [3.] Here is the rule by which the Son goes in executing this commission, so those words seem to come in (Joh 5:24): He that heareth and believeth hath everlasting life. Here we have the substance of the whole gospel; the preface commands attention to a thing most weighty, and assent to a thing most certain: "Verily, verily, I say unto you, I, to whom you hear all judgment is committed, I, in whose lips is a divine sentence; take from me the Christian's character and charter." First, The character of a Christian: He that heareth my word, and believeth on him that sent me. To be a Christian indeed is, 1. To hear the word of Christ. It is not enough to be within hearing of it, but we must attend on it, as scholars on the instructions of their teachers; and attend to it, as servants to the commands of their masters; we must hear and obey it, must abide by the gospel of Christ as the fixed rule of our faith and practice. 2. To believe on him that sent him; for Christ's design is to bring us to God; and, as he is the first original of all grace, so is he the last object of all faith. Christ is our way; God is our rest. We must believe on God as having sent Jesus Christ, and recommended himself to our faith and love, by manifesting his glory in the face of Jesus Christ (Co2 4:6), as his Father and our Father. Secondly, The charter of a Christian, in which all that are Christians indeed are interested. See what we get by Christ. 1. A charter of pardon: He shall not come into condemnation. The grace of the gospel is a full discharge from the curse of the law. A believer shall not only not lie under condemnation eternally, but shall not come into condemnation now, not come into the danger of it (Rom 8:1), not come into judgment, not be so much as arraigned. 2. A charter of privileges: He is passed out of death to life, is invested in a present happiness in spiritual life and entitled to a future happiness in eternal life. The tenour of the first covenant was, Do this and live; the man that doeth them shall live in them. Now this proves Christ equal with the Father that he has power to propose the same benefit to the hearers of his word that had been proposed to the keepers of the old law, that is, life: Hear and live, believe and live, is what we may venture our souls upon, when we are disabled to do and live; see Joh 17:2. [4.] Here is the righteousness of his proceedings pursuant to this commission, Joh 5:30. All judgment being committed to him, we cannot but ask how he manages it. And here he answers, My judgment is just. All Christ

In these verses our Lord Jesus proves and confirms the commission he had produced, and makes it out that he was sent of God to be the Messiah. I. He sets aside his own testimony of himself (Joh 5:31): "If I bear witness of myself, though it is infallibly true (Joh 8:14), yet, according to the common rule of judgment among men, you will not admit it as legal proof, nor allow it to be given in evidence." Now, 1. This reflects reproach upon the sons of men, and their veracity and integrity. Surely we may say deliberately, what David said in haste, All men are liars, else it would never have been such a received maxim that a man's testimony of himself is suspicious, and not to be relied on; it is a sign that self-love is stronger than the love of truth. And yet, 2. It reflects honour on the Son of God, and bespeaks his wonderful condescension, that, though he is the faithful witness, the truth itself, who may challenge to be credited upon his honour, and his own single testimony, yet he is pleased to waive his privilege, and, for the confirmation of our faith, refers himself to his vouchers, that we may have full satisfaction. II. He produces other witnesses that bear testimony to him that he was sent of God. 1. The Father himself bore testimony to him (Joh 5:32): There is another that beareth witness. I take this to be meant of God the Father, for Christ mentions his testimony with his own (Joh 8:18): I bear witness of myself, and the Father beareth witness of me. Observe, (1.) The seal which the Father put to his commission: He beareth witness of me, not only has done so by a voice from heaven, but still does so by the tokens of his presence with me. See who they are to whom God will bear witness. [1.] Those whom he sends and employs; where he gives commissions he give credentials. [2.] Those who bear witness to him; so Christ did. God will own and honour those that own and honour him. [3.] Those who decline bearing witness of themselves; so Christ did. God will take care that those who humble and abase themselves, and seek not their own glory, shall not lose by it. (2.) The satisfaction Christ had in this testimony: "I know that the witness which he witnesseth of me is true. I am very well assured that I have a divine mission, and do not in the least hesitate concerning it; thus he had the witness in himself." The devil tempted him to question his being the Son of God, but he never yielded. 2. John Baptist witnessed to Christ, Joh 5:33, etc. John came to bear witness of the light (Joh 1:7); his business was to prepare his way, and direct people to him: Behold the Lamb of God. (1.) Now the testimony of John was, [1.] A solemn and public testimony: "You sent an embassy of priests and Levites to John, which gave him an opportunity of publishing what he had to say; it was not a popular, but a judicial testimony." [2.] It was a true testimony: He bore witness to the truth, as a witness ought to do, the whole truth, and nothing but the truth. Christ does not say, He bore witness to me (though every one knew he did), but, like an honest man, He bore witness to the truth. Now John was confessedly such a holy, good man, so mortified to the world, and so conversant with divine things, that it could not be imagined he should be guilty of such a forgery and imposture as to say what he did concerning Christ if it had not been so, and if he had not been sure of it. (2.) Two things are added concerning John's testimony: - [1.] That it was a testimony ex abundanti - more than he needed to vouch (Joh 5:34): I receive not testimony from man. Though Christ saw fit to quote John's testimony, it was with a protestation that it shall not be deemed or construed so as to prejudice the prerogative of his self-sufficiency. Christ needs no letters or commendation, no testimonials or certificates, but what his own worth and excellency bring with him; why then did Christ here urge the testimony of John? Why, these things I say, that you may be saved. This he aimed at in all this discourse, to save not his own life, but the souls of others; he produced John's testimony because, being one of themselves, it was to be hoped that they would hearken to it. Note, First, Christ desires and designs the salvation even of his enemies and persecutors. Secondly, The word of Christ is the ordinary means of salvation. Thirdly, Christ in his word considers our infirmities and condescends to our capacities, consulting not so much what it befits so great a prince to say as what we can bear, and what will be most likely to do us good. [2.] That it was a testimony ad hominem - to the man, because John Baptist was one whom they had a respect for (Joh 5:35): He was a light among you. First, The character of John Baptist: He was a burning and a shining light. Christ often spoke honourably of John; he was now in prison under a cloud, yet Christ gives him his due praise, which we must be ready to do to all that faithfully serve God. 1. He was a light, not phōs - lux, light (so Christ was the light), but luknos - lucerna, a luminary, a derived subordinate light. His office was to enlighten a dark world with notices of the Messiah's approach, to whom he was as the morning star. 2. He was a burning light, which denotes sincerity; painted fire may be made to shine, but that which burns is true fire. It denotes also his activity, zeal, and fervency, burning in love to God and the souls of men; fire is always working on itself or something else, so is a good minister. 3. He was a shining light, which denotes either his exemplary conversation, in which our light should shine (Mat 5:16), or an eminent diffusive influence. He was illustrious in the sight of others; though he affected obscurity and retirement, and was in the deserts, yet such were his doctrine, his baptism, his life, that he became very remarkable, and attracted the eyes of the nation. Secondly, The affections of the people to him: you were willing for a season to rejoice in his light. 1. It was a transport that they were in, upon the appearing of John: "You were willing - ēthelēsate, you delighted to rejoice in his light; you were very proud that you had such a man among you, who was the honour of your country; you were willing agalliasthēnai - willing to dance, and make a noise about this light, as boys about a bonfire." 2. It was but transient, and soon over: "You were fond of him, pros hōran - for an hour, for a season, as little children are fond of a new thing, you were pleased with John awhile, but soon grew weary of him and his ministry, and said that he had a devil, and now you have him in prison." Note, Many, that seem to be affected and pleased with the gospel at first, afterwards despise and reject it; it is common for forward and noisy professors to cool and fall off. These here rejoiced in John's light, but never walked in it, and therefore did not keep to it; they were like the stony ground. While Herod was a friend to John Baptist, the people caressed him; but when he fell under Herod's frowns he lost their favours: "You were willing to countenance John, pros hōran that is, for temporal ends" (so some take it); "you were glad of him, in hopes to make a tool of him, by his interest and under the shelter of his name to have shaken off the Roman yoke, and recovered the civil liberty and honour of your country." Now, (1.) Christ mentions their respect to John, to condemn them for their present opposition to himself, to whom John bore witness. If they had continued their veneration for John, as they ought to have done, they would have embraced Christ. (2.) He mentions the passing away of their respect, to justify God in depriving them, as he had now done, of John's ministry, and putting that light under a bushel. 3. Christ's own works witnessed to him (Joh 5:36): I have a testimony greater than that of John; for if we believe the witness of men sent of God, as John was, the witness of God immediately, and not by the ministry of men, is greater, Jo1 5:9. Observe, Though the witness of John was a less cogent and less considerable witness, yet our Lord was pleased to make use of it. We must be glad of all the supports that offer themselves for the confirmation of our faith, though they may not amount to a demonstration, and we must not invalidate any, under pretence that there are others more conclusive; we have occasion for them all. Now this greater testimony was that of the works which his Father had given him to finish. That is, (1.) In general the whole course of his life and ministry - his revealing God and his will to us, setting up his kingdom among men, reforming the world, destroying Satan's kingdom, restoring fallen man to his primitive purity and felicity, and shedding abroad in men's hearts the love of God and of one another - all that work of which he said when he died, It is finished, it was all, from first to last, opus Deo dignum - a work worthy of God; all he said and did was holy and heavenly, and a divine purity, power, and grace shone in it, proving abundantly that he was sent of God. (2.) In particular. The miracles he wrought for the proof of his divine mission witnessed of him. Now it is here said, [1.] That these works were given him by the Father, that is, he was both appointed and empowered to work them; for, as Mediator, he derived both commission and strength from his Father. [2.] They were given to him to finish; he must do all those works of wonder which the counsel and foreknowledge of God had before determined to be done; and his finishing them proves a divine power; for as for God his work is perfect. [3.] These works did bear witness of him, did prove that he was sent of God, and that what he said concerning himself was true; see Heb 2:4; Act 2:22. That the Father had sent him as a Father, not as a master sends his servant on an errand, but as a father sends his son to take possession for himself; if God had not sent him, he would not have seconded him, would not have sealed him, as he did by the works he gave him to do; for the world's Creator will never be its deceiver. 4. He produces, more fully than before, his Father's testimony concerning him (Joh 5:37): The Father that sent me hath borne witness of me. The prince is not accustomed to follow his ambassador himself, to confirm his commission viva voce - by speaking; but God was pleased to bear witness of his Son himself by a voice from heaven at his baptism (Mat 3:17): This is my ambassador, This is my beloved Son. The Jews reckoned Batḣkol; - the daughter of a voice, a voice from heaven, one of the ways by which God made known his mind; and in that way he had owned Christ publicly and solemnly, and repeated it, Mat 17:5. Note, (1.) Those whom God sends he will bear witness of; where he gives a commission, he will not fail to seal it; he that never left himself without witness (Act 14:17) will never leave any of his servants so, who go upon his errand. (2.) Where God demands belief, he will not fail to give sufficient evidence, as he has done concerning Christ. That which was to be witnessed concerning Christ was chiefly this, that the God we had offended was willing to accept of him as a Mediator. Now concerning this he has himself given us full satisfaction (and he was fittest to do it), declaring himself well-pleased in him; if we be so, the work is done. Now, it might be suggested, if God himself thus bore witness of Christ, how came it to pass that he was not universally received by the Jewish nation and their rulers? To this Christ here answers that it was not to be thought strange, nor could their infidelity weaken his credibility, for two reasons: - [1.] Because they were not acquainted with such extraordinary revelations of God and his will: You have neither heard his voice at any time, nor seen his shape, or appearance. They showed themselves to be as ignorant of God, though they professed relation to him, as we are of a man we never either saw or heard. "But why do I talk to you of God's bearing witness of me? He is one you know nothing of, nor have any acquaintance or communion with." Note, Ignorance of God is the true reason of men's rejecting the record he has given concerning his Son. A right understanding of natural religion would discover to us such admirable congruities in the Christian religion as would greatly dispose our minds to the entertainment of it. Some give this sense of it: "The Father bore witness of me by a voice, and the descent of a dove, which is such an extraordinary thing that you never saw or heard the like; and yet for my sake there was such a voice and appearance; yea, and you might have heard that voice, you might have seen that appearance, as others did, if you had closely attended the ministry of John, but by slighting it you missed of that testimony." [2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you, Joh 5:38. They had the scriptures of the Old Testament; might they not by them be disposed to receive Christ? Yes, if they had had their due influence upon them. But, First, The word of God was not in them; it was among them, in their country, in their hands, but not in them, in their hearts; not ruling in their souls, but only shining in their eyes and sounding in their ears. What did it avail them that they had the oracles of God committed to them (Rom 3:2), when they had not these oracles commanding in them? If they had, they would readily have embraced Christ. Secondly, It did not abide. Many have the word of God coming into them, and making some impressions for awhile, but it does not abide with them; it is not constantly in them, as a man at home, but only now and then, as a wayfaring man. If the word abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see Joh 7:17. But how did it appear that they had not the word of God abiding in them? It appeared by this, Whom he hath sent, him ye believe not. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that, if they had duly considered these things, they could not have avoided the conviction of Christ's being sent of God; so that their not believing in Christ was a certain sign that the word of God did not abide in them. Note, The in-dwelling of the word, and Spirit, and grace of God in us, is best tried by its effects, particularly by our receiving what he sends, the commands, the messengers, the providences he sends, especially Christ whom he hath sent. 5. The last witness he calls is the Old Testament, which witnessed of him, and to it he appeals (Joh 5:39, etc.): Search the scriptures, ereunate. (1.) This may be read, either, [1.] "You search the scriptures, and you do well to do so; you read them daily in your synagogues, you have rabbies, and doctors, and scribes, that make it their business to study them, and criticize upon them." The Jews boasted of the flourishing of scripture-learning in the days of Hillel, who died about twelve years after Christ's birth, and reckoned some of those who were then members of the sanhedrim the beauties of their wisdom and the glories of their law; and Christ owns that they did indeed search the scriptures, but it was in search of their own glory: "You search the scriptures, and therefore, if you were not wilfully blind, you would believe in me." Note, It is possible for men to be very studious in the letter of the scripture, and yet to be strangers to the power and influence of it. Or, [2.] As we read it: Search the scriptures; and so, First, It was spoken to them in the nature of an appeal: "You profess to receive and believe the scripture; here I will join issue with you, let this be the judge, provided you will not rest in the letter" (haerere in cortice), "but will search into it." Note, when appeals are made to the scriptures, they must be searched. Search the whole book of scripture throughout, compare one passage with another, and explain one by another. We must likewise search particular passages to the bottom, and see not what they seem to say prima facie - at the first appearance, but what they say indeed. Secondly, It is spoken to us in the nature of an advice, or a command to all Christians to search the scriptures. Note, All those who would find Christ must search the scriptures; not only read them, and hear them, but search them, which denotes, 1. Diligence in seeking, labour, and study, and close application of mind. 2. Desire and design of finding. We must aim at some spiritual benefit and advantage in reading and studying the scripture, and often ask, "What am I now searching for?" We must search as for hidden treasures (Pro 2:4), as those that sink for gold or silver, or that dive for pearl, Job 28:1-11. This ennobled the Bereans, Act 17:11. (2.) Now there are two things which we are here directed to have in our eye, in our searching the scripture: heaven our end, and Christ our way. [1.] We must search the scriptures for heaven as our great end: For in them you think you have eternal life. The scripture assures us of an eternal state set before us, and offers to us an eternal life in that state: it contains the chart that describes it, the charter that conveys it, the direction in the way that leads to it, and the foundation upon which the hope of it is built; and this is worth searching for where we are sure to find it. But to the Jews Christ saith only, You think you have eternal life in the scriptures, because, though they did retain the belief and hope of eternal life, and grounded their expectations of it upon the scriptures, yet herein they missed it, that they looked for it by the bare reading and studying of the scripture. It was a common but corrupt saying among them, He that has the words of the law has eternal life; they thought they were sure of heaven if they could say by heart, or rather by rote, such and such passages of scripture as they were directed to by the tradition of the elders; as they thought all the vulgar cursed because they did not thus know the law (Joh 7:49), so they concluded all the learned undoubtedly blessed. [2.] We must search the scriptures for Christ, as the new and living way that leads to this end. These are they, the great and principal witnesses, that testify of me. Note, First, The scriptures, even those of the Old Testament, testify of Christ, and by them God bears witness to him. The Spirit of Christ in the prophets testified beforehand of him (Pe1 1:11), the purposes and promises of God concerning him, and the previous notices of him. The Jews knew very well that the Old Testament testified of the Messiah, and were critical in their remarks upon the passages that looked that way; and yet were careless, and wretchedly overseen, in the application of them. Secondly, Therefore we must search the scriptures, and may hope to find eternal life in that search, because they testify of Christ; for this is life eternal, to know him; see Jo1 5:11. Christ is the treasure hid in the field of the scriptures, the water in those wells, the milk in those breasts. (3.) To this testimony he annexes a reproof of their infidelity and wickedness in four instances; particularly, [1.] Their neglect of him and his doctrine: "You will not come tome, that you might have life, Joh 5:40. You search the scriptures, you believe the prophets, who you cannot but see testify of me; and yet you will not come to me, to whom they direct you." Their estrangement from Christ was the fault not so much of their understandings as of their wills. This is expressed as a complaint; Christ offered life, and it was not accepted. Note, First, There is life to be had with Jesus Christ for poor souls; we may have life, the life of pardon and grace, and comfort and glory: life is the perfection of our being, and inclusive of all happiness; and Christ is our life. Secondly, Those that would have this life must come to Jesus Christ for it; we may have it for the coming for. It supposes an assent of the understanding to the doctrine of Christ and the record given concerning him; it lies in the consent of the will to his government and grace, and it produces an answerable compliance in the affections and actions. Thirdly, The only reason why sinners die is because they will not come to Christ for life and happiness; it is not because they cannot, but because they will not. They will neither accept the life offered, because spiritual and divine, nor will they agree to the terms on which it is offered, nor apply themselves to the use of the appointed means: they will not be cured, for they will not observe the methods of cure. Fourthly, The wilfulness and obstinacy of sinners in rejecting the tenders of grace are a great grief to the Lord Jesus, and what he complains of. Those words (Joh 5:41), I receive not honour from men, come in a parenthesis, to obviate an objection against him, as if he sought his own glory, and made himself the head of a party, in obliging all to come to him, and applaud him. Note, 1. He did not covet nor court the applause of men, did not in the least affect that worldly pomp and splendour in which the carnal Jews expected their Messiah to appear. He charged those whom he cured not to make him known, and withdrew from those that would have made him king. 2. He had not the applause of men. Instead of receiving honour from men, he received a great deal of dishonour and disgrace from men, for he made himself of no reputation. 3. He needed not the applause of men; it was no addition to his glory whom all the angels of God worship, nor was he any otherwise pleased with it than as it was according to his Father's will, and for the happiness of those who, in giving honour to him, received much greater honour from him. [2.] Their want of the love of God (Joh 5:42): "I know you very well, that you have not the love of God in you. Why should I wonder that you do not come to me, when you want even the first principle of natural religion, which is the love of God?" Note, The reason why people slight Christ is because they do not love God; for, if we did indeed love God, we should love him who is his express image, and hasten to him by whom only we may be restored to the favour of God. He charged them (Joh 5:37) with ignorance of God, and here with want of love to him; therefore men have not the love of God because they desire not the knowledge of him. Observe, First, The crime charged upon them: You have not the love of God in you. They pretended a great love to God, and thought they proved it by their zeal for the law, the temple, and the sabbath; and yet they were really without the love of God. Note, There are many who make a great profession of religion who yet show they want the love of God by their neglect of Christ and their contempt of his commandments; they hate his holiness and undervalue his goodness. Observe, It is the love of God in us, that love seated in the heart, a living active principle there, that God will accept; the love shed abroad there, Rom 5:5. Secondly, The proof of this charge, by the personal knowledge of Christ, who searches the heart (Rev 2:23) and knows what is in man: I know you. Christ sees through all our disguises, and can say to each of us, I know thee. 1. Christ knows men better than their neighbours know them. The people thought that the scribes and Pharisees were very devout and good men, but Christ knew that they had not the love of God in them. 2. Christ knows men better than they know themselves. These Jews had a very good opinion of themselves, but Christ knew how corrupt their inside was, notwithstanding the speciousness of their outside; we may deceive ourselves, but we cannot deceive him. 3. Christ knows men who do not, and will not, know him; he looks on those who industriously look off from him, and calls by their own name, their true name, those who have not known him. [3.] Another crime charged upon them is their readiness to entertain false Christs and false prophets, while they obstinately opposed him who was the true Messias (Joh 5:43): I am come in my Father's name, and you receive me not. If another shall come in his own name, him you will receive. Be astonished, O heavens, at this (Jer 2:12, Jer 2:13); for my people have committed two evils, great evils indeed. First, They have forsaken the fountain of living waters, for they would not receive Christ, who came in his Father's name, had his commission from his Father, and did all for his glory. Secondly, They have hewn out broken cisterns, they hearken to every one that will set up in his own name. They forsake their own mercies, which is bad enough; and it is for lying vanities, which is worse. observe here, 1. Those are false prophets who come in their own name, who run without being sent, and set up for themselves only. 2. It is just with God to suffer those to be deceived with false prophets who receive not the truth in the love of it. Th2 2:10, Th2 2:11. The errors of antichrist are the just punishment of those who obey not the doctrine of Christ. They that shut their eyes against the true light are by the judgment of God given up to wander endlessly after false lights, and to be led aside after every ignis fatuus. 3. It is the gross folly of many that, while they nauseate ancient truths, they are fond of upstart errors; they loathe manna, and at the same time feed upon ashes. After the Jews had rejected Christ and his gospel, they were continually haunted with spectres, with false Christs and false prophets (Mat 24:24), and their proneness to follow such occasioned those distractions and seditions that hastened their ruin. [4.] They are here charged with pride and vain-glory, and unbelief, the effect of them, Joh 5:44. Having sharply reproved their unbelief, like a wise physician, he here searches into the cause, lays the axe to the root. They therefore slighted and undervalued Christ because they admired and overvalued themselves. Here is, First, Their ambition of worldly honour. Christ despised it, Joh 5:41. They set their hearts upon it: You receive honour one of another; that is, "You look for a Messiah in outward pomp, and promise yourselves worldly honour by him." You receive honour: - 1. "You desire to receive it, and aim at this in all you do." 2. "You give honour to others, and applaud them, only that they may return it, and may applaud you." Petimus dabimusque vicissim - We ask and we bestow. It is the proud man's art to throw honour upon others only that it may rebound upon himself. 3. "You are very careful to keep all the honours to yourselves, and confine them to your own party, as if you had the monopoly of that which is honourable." 4. "What respect is shown to you you receive yourselves, and do not transmit to God, as Herod." Idolizing men and their sentiments, and affecting to be idolized by them and their applauses, are pieces of idolatry as directly contrary to Christianity as any other. Secondly, Their neglect of spiritual honour, called here the honour that comes from God only; this they sought not, nor minded. Note, 1. True honour is that which comes from God only, that is real and lasting honour; those are honourable indeed whom he takes into covenant and communion with himself. 2. This honour have all the saints. All that believe in Christ, through him receive the honour that comes from God. He is not partial, but will give glory wherever he gives grace. 3. This honour that comes from God we must seek, must aim at it, and act for it, and take up with nothing short of it (Rom 2:29); we must account it our reward, as the Pharisees accounted the praise of men. 4. Those that will not come to Christ, and those that are ambitious of worldly honour, make it appear that they seek not the honour that comes from God, and it is their folly and ruin. Thirdly, The influence this had upon their infidelity. How can you believe who are thus affected? Observe here, 1. The difficulty of believing arises from ourselves and our own corruption; we make our work hard to ourselves, and then complain it is impracticable. 2. The ambition and affectation of worldly honour are a great hindrance to faith in Christ. How can they believe who make the praise and applause of men their idol? When the profession and practice of serious godliness are unfashionable, are every where spoken against, - when Christ and his followers are men wondered at, and to be a Christian is to be like a speckled bird (and this is the common case), - how can they believe the summit of whose ambition is to make a fair show in the flesh? 6. The last witness here called is Moses, Joh 5:45, etc. The Jews had a great veneration for Moses, and valued themselves upon their being the disciples of Moses, and pretended to adhere to Moses, in their opposition to Christ; but Christ here shows them, (1.) That Moses was a witness against the unbelieving Jews, and accused them to the Father: There is one that accuses you, even Moses. This may be understood either, [1.] As showing the difference between the law and the gospel. Moses, that is, the law, accuses you, for by the law is the knowledge of sin; it condemns you, it is to those that trust to it a ministration of death and condemnation. But it is not the design of Christ's gospel to accuse us: Think not that I will accuse you. Christ did not come into the world as a Momus, to find fault and pick quarrels with every body, or as a spy upon the actions of men, or a promoter, to fish for crimes; no, he came to be an advocate, not an accuser; to reconcile God and man, and not to set them more at variance. What fools were they then that adhered to Moses against Christ, and desired to be under the law! Gal 4:21. Or, [2.] As showing the manifest unreasonableness of their infidelity: "Think not that I will appeal from your bar to God's and challenge you to answer there for what you do against me, as injured innocency usually does; no, I do not need; you are already accused, and cast, in the court of heaven; Moses himself says enough to convict you of, and condemn you for, your unbelief." Let them not mistake concerning Christ; though he was a prophet, he did not improve his interest in heaven against those that persecuted him, did not, as Elias, make intercession against Israel (Rom 6:2), nor as Jeremiah desire to see God's vengeance on them. Nor let them mistake concerning Moses, as if he would stand by them in rejecting Christ; no, There is one that accuses you, even Moses in whom you trust. Note, First, External privileges and advantages are commonly the vain confidence of those who reject Christ and his grace. The Jews trusted in Moses, and thought their having his laws and ordinances would save them. Secondly, Those that confide in their privileges, and do not improve them, will find not only that their confidence is disappointed, but that those very privileges will be witnesses against them. (2.) That Moses was a witness for Christ and to his doctrine (Joh 5:46, Joh 5:47): He wrote of me. Moses did particularly prophesy of Christ, as the Seed of the woman, the Seed of Abraham, the Shiloh, the great Prophet; the ceremonies of the law of Moses were figures of him that was to come. The Jews made Moses the patron of their opposition to Christ; but Christ here shows them their error, that Moses was so far from writing against Christ that he wrote for him, and of him. But, [1.] Christ here charges it on the Jews that they did not believe Moses. He had said (Joh 5:45) that they trusted in Moses, and yet here he undertakes to make out that they did not believe Moses; they trusted to his name, but they did not receive his doctrine in its true sense and meaning; they did not rightly understand, nor give credit to, what there was in the writings of Moses concerning the Messiah. [2.] He proves this charge from their disbelief of him: Had you believed Moses, you would have believed me. Note, First, The surest trial of faith is by the effects it produces. Many say that they believe whose actions give their words the lie; for had they believed the scriptures they would have done otherwise than they did. Secondly, Those who rightly believe one part of scripture will receive every part. The prophecies of the old Testament were so fully accomplished in Christ that those who rejected Christ did in effect deny those prophecies, and set them aside. [3.] From their disbelief of Moses he infer

The rest of the chapter is taken up with debates between Christ and contradicting sinners, who cavilled at the most gracious words that proceeded out of his mouth. It is not certain whether these disputes were the same day that the adulteress was discharged; it is probable they were, for the evangelist mentions no other day, and takes notice (Joh 8:2) how early Christ began that day's work. Though those Pharisees that accused the woman had absconded, yet there were other Pharisees (Joh 8:13) to confront Christ, who had brass enough in their foreheads to keep them in countenance, though some of their party were put to such a shameful retreat; nay perhaps that made them the more industrious to pick quarrels with him, to retrieve, if possible, the reputation of their baffled party. In these verses we have, I. A great doctrine laid down, with the application of it. 1. The doctrine is, That Christ is the light of the world (Joh 8:12): Then spoke Jesus again unto them; though he had spoken a great deal to them to little purpose, and what he had said was opposed, yet he spoke again, for he speaketh once, yea, twice. They had turned a deaf ear to what he said, and yet he spoke again to them, saying, I am the light of the world. Note, Jesus Christ is the light of the world. One of the rabbies saith, Light is the name of the Messiah, as it is written, Dan 2:22, And light dwelleth with him. God is light, and Christ is the image of the invisible God; God of gods, Light of lights. He was expected to be a light to enlighten the Gentiles (Luk 2:32), and so the light of the world, and not of the Jewish church only. The visible light of the world is the sun, and Christ is the Sun of righteousness. One sun enlightens the whole world, so does one Christ, and there needs no more. Christ in calling himself the light expresses, (1.) What he is in himself - most excellent and glorious. (2.) What he is to the world - the fountain of light, enlightening every man. What a dungeon would the world be without the sun! So would it be without Christ by whom light came into the world, Joh 3:19. 2. The inference from this doctrine is, He that followeth me, as a traveller follows the light in a dark night, shall not walk in darkness, but shall have the light of life. If Christ be the light, then, (1.) It is our duty to follow him, to submit ourselves to his guidance, and in every thing take directions from him, in the way that leads to happiness. Many follow false lights - ignes fatui, that lead them to destruction; but Christ is the true light. It is not enough to look at this light, and to gaze upon it, but we must follow it, believe in it, and walk in it, for it is a light to our feet, not our eyes only. (2.) It is the happiness of those who follow Christ that they shall not walk in darkness. They shall not be left destitute of those instructions in the way of truth which are necessary to keep them from destroying error, and those directions in the way of duty which are necessary to keep them from damning sin. They shall have the light of life, that knowledge and enjoyment of God which will be to them the light of spiritual life in this world and of everlasting life in the other world, where there will be no death nor darkness. Follow Christ, and we shall undoubtedly be happy in both worlds. Follow Christ, and we shall follow him to heaven. II. The objection which the Pharisees made against this doctrine, and it was very trifling and frivolous: Thou bearest record of thyself; thy record is not true, Joh 8:13. In this objection they went upon the suspicion which we commonly have of men's self-condemnation, which is concluded to be the native language of self-love, such as we are all ready to condemn in others, but few are willing to own in themselves. But in this case the objection was very unjust, for, 1. They made that his crime, and a diminution to the credibility of his doctrine, which in the case of one who introduced a divine revelation was necessary and unavoidable. Did not Moses and all the prophets bear witness of themselves when they avouched themselves to be God's messengers? Did not the Pharisees ask John Baptist, What sayest thou of thyself? 2. They overlooked the testimony of all the other witnesses, which corroborated the testimony he bore of himself. Had he only borne record of himself, his testimony had indeed been suspicious, and the belief of it might have been suspended; but his doctrine was attested by more than two or three credible witnesses, enough to establish every word of it. III. Christ's reply to this objection, Joh 8:14. He does not retort upon them as he might ("You profess yourselves to be devout and good men, but your witness is not true"), but plainly vindicates himself; and, though he had waived his own testimony (Joh 5:31), yet here he abides by it, that it did not derogate from the credibility of his other proofs, but was necessary to show the force of them. He is the light of the world, and it is the property of light to be self-evidencing. First principles prove themselves. He urges three things to prove that his testimony, though of himself, was true and cogent. 1. That he was conscious to himself of his own authority, and abundantly satisfied in himself concerning it. He did not speak as one at uncertainty, nor propose a disputable notion, about which he himself hesitated, but declared a decree, and gave such an account of himself as he would abide by: I know whence I came, and whither I go. He was fully apprised of his own undertaking from first to last; knew whose errand he went upon, and what his success would be. He knew what he was before his manifestation to the world, and what he should be after; that he came from the Father, and was going to him (Joh 16:28), came from glory, and was going to glory, (Joh 17:5). This is the satisfaction of all good Christians, that though the world know them not, as it knew him not, yet they know whence their spiritual life comes, and whither it tends, and go upon sure grounds. 2. That they are very incompetent judges of him, and of his doctrine, and not to be regarded. (1.) Because they were ignorant, willingly and resolvedly ignorant: You cannot tell whence I came, and whither I go. To what purpose is it to talk with those who know nothing of the matter, nor desire to know? He had told them of his coming from heaven and returning to heaven, but it was foolishness to them, they received it not; it was what the brutish man knows not, Psa 92:6. They took upon them to judge of that which they did not understand, which lay quite out of the road of their acquaintance. Those that despise Christ's dominions and dignities speak evil of what they know not, Jude, Jde 1:8, Jde 1:10. (2.) Because they were partial (Joh 8:15): You judge after the flesh. When fleshly wisdom gives the rule of judgment, and outward appearances only are given in evidence, and the case decided according to them, then men judge after the flesh; and when the consideration of a secular interest turns the scale in judging of spiritual matters, when we judge in favour of that which pleases the carnal mind, and recommends us to a carnal world, we judge after the flesh; and the judgment cannot be right when the rule is wrong. The Jews judged of Christ and his gospel by outward appearances, and, because he appeared so mean, thought it impossible he should be the light of the world; as if the sun under a cloud were no sun. (3.) Because they were unjust and unfair towards him, intimated in this: "I judge no man; I neither make nor meddle with your political affairs, nor does my doctrine or practice at all intrench upon, or interfere with, your civil rights or secular powers." He thus judged no man. Now, if he did not war after the flesh, it was very unreasonable for them to judge him after the flesh, and to treat him as an offender against the civil government. Or, "I judge no man," that is, "not now in my first coming, that is deferred till I come again," Joh 3:17. Prima dispensatio Christi medicinalis est, non judicialis - The first coming of Christ was for the purpose of administering, not justice, but medicine. 3. That his testimony of himself was sufficiently supported and corroborated by the testimony of his Father with him and for him (Joh 8:16): And yet, if I judge, my judgment is true. He did in his doctrine judge (Joh 9:39), though not politically. Consider him then, (1.) As a judge, and his own judgment was valid: "If I judge, I who have authority to execute judgments, I to whom all things are delivered, I who am the Son of God, and have the Spirit of God, if I judge, my judgment is true, of incontestable rectitude and uncontrollable authority, Rom 2:2. If I should judge, my judgment must be true, and then you would be condemned; but the judgment-day is not yet come, you are not yet to be condemned, but spared, and therefore now I judge no man;" so Chrysostom. Now that which makes his judgment unexceptionable is, [1.] His Father's concurrence with him: I am not alone, but I and the Father. He has the Father's concurring counsels to direct; as he was with the Father before the world in forming the counsels, so the Father was with him in the world in prosecuting and executing those counsels, and never left him inops consilii - without advice, Isa 11:2. All the counsels of peace ( and of war too) were between them both, Zac 6:13. He had also the Father's concurring power to authorize and confirm what he did; see Psa 89:21, etc.; Isa 42:1. He did not act separately, but in his own name and his Father's, and by the authority aforesaid, Joh 5:17, and Joh 14:9, Joh 14:10. [2.] His Father's commission to him: "It is the Father that sent me." Note, God will go along with those that he sends; see Exo 3:10, Exo 3:12 : Come, and I will send thee, and certainly I will be with thee. Now, if Christ had a commission from the Father, and the Father's presence with him in all his administrations, no doubt his judgment was true and valid; no exception lay against it, no appeal lay from it. (2.) Look upon him as a witness, and now he appeared no otherwise (having not as yet taken the throne of judgment), and as such his testimony was true and unexceptionable; this he shows, Joh 8:17, Joh 8:18, where, [1.] He quotes a maxim of the Jewish law, Joh 8:17. That the testimony of two men is true. Not as if it were always true in itself, for many a time hand has been joined in hand to bear a false testimony, Kg1 21:10. But it is allowed as sufficient evidence upon which to ground a verdict (verum dictum), and if nothing appear to the contrary it is taken for granted to be true. Reference is here had to that law (Deu 17:6), At the mouth of two witnesses shall he that is worthy of death be put to death. And see Deu 9:15; Num 35:30. It was in favour of life that in capital cases two witnesses wee required, as with us in case of treason. See Heb 6:18. [2.] He applies this to the case in hand (Joh 8:18): I am one that bear witness of myself, and the Father that sent me bears witness of me. Behold two witnesses! Though in human courts, where two witnesses are required, the criminal or candidate is not admitted to be a witness for himself; yet in a matter purely divine, which can be proved only by a divine testimony, and God himself must be the witness, if the formality of two or three witnesses be insisted on, there can be no other than the eternal Father, the eternal Son of the Father, and the eternal Spirit. Now if the testimony of two distinct persons, that are men, and therefore may deceive or be deceived, is conclusive, much more ought the testimony of the Son of God concerning himself, backed with the testimony of his Father concerning him, to command assent; see Jo1 5:7, Jo1 5:9-11. Now this proves not only that the Father and the Son are two distinct persons (for their respective testimonies are here spoken of as the testimonies of two several persons), but that these two are one, not only one in their testimony, but equal in power and glory, and therefore the same in substance. St. Austin here takes occasion to caution his hearers against Sabellianism on the one hand, which confounded the persons in the Godhead, and Arianism on the other, which denied the Godhead of the Son and Spirit. Alius est filius, et alius pater, non tamed aliud, sed hoc ipsum est et pater, et filius, scilicet unus Deus est - The Son is one Person, and the Father is another; they do not, however, constitute two Beings, but the Father is the same Being that the Son is, that is, the only true God. Tract. 36, in Joann. Christ here speaks of himself and the Father as witnesses to the world, giving in evidence to the reason and conscience of the children of men, whom he deals with as men. And these witnesses to the world now will in the great day be witnesses against those that persist in unbelief, and their word will judge men. This was the sum of the first conference between Christ and these carnal Jews, in the conclusion of which we are told how their tongues were let loose, and their hands tied. First, How their tongues were let loose (such was the malice of hell) to cavil at his discourse, Joh 8:19. Though in what he said there appeared nothing of human policy or artifice, but a divine security, yet they set themselves to cross questions with him. None so incurably blind as those that resolve they will not see. Observe, a. How they evaded the conviction with a cavil: Then said they unto him, Where is thy Father? They might easily have understood, by the tenour of this and his other discourses, that when he spoke of his Father he meant no other than God himself; yet they pretend to understand him of a common person, and, since he appeals to his testimony, they bid him call his witness, and challenge him, if he can, to produce him: Where is thy Father? Thus, as Christ said of them (Joh 8:15), they judge after the flesh. Perhaps they hereby intend a reflection upon the meanness and obscurity of his family: Where is thy Father, that he should be fit to give evidence in such a case as this? Thus they turned it off with a taunt, when they could not resist the wisdom and spirit with which he spoke. b. How he evaded the cavil with a further conviction; he did not tell them where his Father was, but charged them with wilful ignorance: "You neither know me nor my Father. It is to no purpose to discourse to you about divine things, who talk of them as blind men do of colours. Poor creatures! you know nothing of the matter." (a.) He charges them with ignorance of God: "You know not my Father." In Judah was God known (Psa 76:1); they had some knowledge of him as the God that made the world, but their eyes were darkened that they could not see the light of his glory shining in the face of Jesus Christ. The little children of the Christian church know the Father, know him as a Father (Jo1 2:13); but these rulers of the Jews did not, because they would not so know him. (b.) He shows them the true cause of their ignorance of God: If you had known me, you would have known my Father also. The reason why men are ignorant of God is because they are unacquainted with Jesus Christ. Did we know Christ, [a.] In knowing him we should know the Father, of whose person he is the express image, Joh 14:9. Chrysostom proves hence the Godhead of Christ, and his equality with his Father. We cannot say, "He that knows a man knows an angel," or, "He that knows a creature knows the Creator;" but he that knows Christ knows the Father. [b.] By him we should be instructed in the knowledge of God, and introduced into an acquaintance with him. If we knew Christ better, we should know the Father better; but, where the Christian religion is slighted and opposed, natural religion will soon be lost and laid aside. Deism makes way for atheism. Those become vain in their imaginations concerning God that will not learn of Christ. Secondly, See how their hands were tied, though their tongues were thus let loose; such was the power of Heaven to restrain the malice of hell. These words spoke Jesus, these bold words, these words of conviction and reproof, in the treasury, an apartment of the temple, where, to be sure, the chief priests, whose gain was their godliness, were mostly resident, attending the business of the revenue. Christ taught in the temple, sometimes in one part, sometimes in another, as he saw occasion. Now the priests who had so great a concern in the temple, and looked upon it as their demesne, might easily, with the assistance of the janizaries that were at their beck, either have seized him and exposed him to the rage of the mob, and that punishment which they called the beating of the rebels; or, at least, have silenced him, and stopped his mouth there, as Amos, though tolerated in the land of Judah, was forbidden to prophesy in the king's chapel, Amo 7:12, Amo 7:13. Yet even in the temple, where they had him in their reach, no man laid hands on him, for his hour was not yet come. See here, 1. The restraint laid upon his persecutors by an invisible power; none of them durst meddle with him. God can set bounds to the wrath of men, as he does to the waves of the sea. Let us not therefore fear danger in the way of duty; for God hath Satan and all his instruments in a chain. 2. The reason of this restraint: His hour was not yet come. The frequent mention of this intimates how much the time of our departure out of the world depends upon the fixed counsel and decree of God. It will come, it is coming; not yet come, but it is at hand. Our enemies cannot hasten it any sooner, nor our friends delay it any longer, than the time appointed of the Father, which is very comfortable to every good man, who can look up and say with pleasure, My times are in thy hands; and better there than in our own. His hour was not yet come, because his work was not done, nor his testimony finished. To all God's purposes there is a time.

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

Honour is here paid to Christ by certain Greeks that enquired or him with respect. We are not told what day of Christ's last week this was, probably not the same day he rode into Jerusalem (for that day was taken up in public work), but a day or two after. I. We are told who they were that paid this honour to our Lord Jesus: Certain Greeks among the people who came up to worship at the feast, Joh 12:20. Some think they were Jews of the dispersion, some of the twelve tribes that were scattered among the Gentiles, and were called Greeks, Hellenist Jews; but others think they were Gentiles, those whom they called proselytes of the gate, such as the eunuch and Cornelius. Pure natural religion met with the best assistance among the Jews, and therefore those among the Gentiles who were piously inclined joined with them in their solemn meetings, as far as was allowed them. There were devout worshippers of the true God even among those that were strangers to the commonwealth of Israel. It was in the latter ages of the Jewish church that there was this flocking of the Gentiles to the temple at Jerusalem, - a happy presage of the taking down of the partition-wall between Jews and Gentiles. The forbidding of the priests to accept of any oblation or sacrifice from a Gentile (which was done by Eleazar the son of Ananias, the high priest), Josephus says, was one of those things that brought the Romans upon them, War 2.409-410. Though these Greeks, if uncircumcised, were not admitted to eat the passover, yet they came to worship at the feast. We must thankfully use the privileges we have, though there may be others from which we are shut out. II. What was the honour they paid him: they desired to be acquainted with him, Joh 12:21. Having come to worship at the feast, they desired to make the best use they could of their time, and therefore applied to Philip, desiring that he would put them in a way to get some personal converse with the Lord Jesus. 1. Having a desire to see Christ, they were industrious in the use of proper means. They did not conclude it impossible, because he was so much crowded, to get to speak with him, nor rest in bare wishes, but resolved to try what could be done. Note, Those that would have the knowledge of Christ must seek it. 2. They made their application to Philip, one of his disciples. Some think that they had acquaintance with him formerly, and that they lived near Bethsaida in Galilee of the Gentiles; and then it teaches us that we should improve our acquaintance with good people, for our increase in the knowledge of Christ. It is good to know those who know the Lord. But if these Greeks had been near Galilee it is probable that they would have attended Christ there, where he mostly resided; therefore I think that they applied to him only because they saw him a close follower of Christ, and he was the first they could get to speak with. It was an instance of the veneration they had for Christ that they made an interest with one of his disciples for an opportunity to converse with him, a sign that they looked upon him as some great one, though he appeared mean. Those that would see Jesus by faith now that he is in heaven must apply to his ministers, whom he had appointed for this purpose, to guide poor souls in their enquiries after him. Paul must send for Ananias, and Cornelius for Peter. The bringing of these Greeks to the knowledge of Christ by the means of Philip signified the agency of the apostles, and the use made of their ministry in the conversion of the Gentiles to the faith and the discipling of the nations. 3. Their address to Philip was in short this: Sir, we would see Jesus. They gave him a title of respect, as one worthy of honour, because he was in relation to Christ. Their business is, they would see Jesus; not only see his face, that they might be able to say, when they came home, they had seen one that was so much talked of (it is probable they had seen him when he appeared publicly); but they would have some free conversation with him, and be taught by him, for which it was no easy thing to find him at leisure, his hands were so full of public work. Now that they were come to worship at the feast, they would see Jesus. Note, In our attendance upon holy ordinances, and particularly the gospel passover, the great desire of our souls should be to see Jesus; to have our acquaintance with him increased, our dependence on him encouraged, our conformity to him carried on; to see him as ours, to keep up communion with him, and derive communications of grace from him: we miss of our end in coming if we do not see Jesus. 4. Here is the report which Philip made of this to his Master, Joh 12:22. He tells Andrew, who was of Bethsaida likewise, and was a senior fellow in the college of the apostles, contemporary with Peter, and consults him what was to be done, whether he thought the motion would be acceptable or no, because Christ had sometimes said that he was not sent but to the house of Israel. They agree that it must be made; but then he would have Andrew go along with him, remembering the favourable acceptance Christ had promised them, in case two of them should agree touching any thing they should ask, Mat 18:19. Note, Christ's ministers should be helpful to one another and concur in helping souls to Christ: Two are better than one. It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read (Joh 12:29) of the people that stood by; but he was seldom alone. III. Christ's acceptance of this honour paid him, signified by what he said to the people hereupon, Joh 12:23, etc., where he foretels both the honour which he himself should have in being followed (Joh 12:23, Joh 12:24) and the honour which those should have that followed him, Joh 12:25, Joh 12:26. This was intended for the direction and encouragement of these Greeks, and all others that desired acquaintance with him. 1. He foresees that plentiful harvest, in the conversion of the Gentiles, of which this was as it were the first-fruits, Joh 12:23. Christ said to the two disciples who spoke a good word for these Greeks, but doubted whether they should speed or no, The hour is come when the Son of Man shall be glorified, by the accession of the Gentiles to the church, and in order to that he must be rejected of the Jews. Observe, (1.) The end designed hereby, and that is the glorifying of the Redeemer: "And is it so? Do the Gentiles begin to enquire after me? Does the morning-star appear to them? and that blessed day-spring, which knows its place and time too, does that begin to take hold of the ends of the earth? Then the hour is come for the glorifying of the Son of man." This was no surprise to Christ, but a paradox to those about him. Note, [1.] The calling, the effectual calling, of the Gentiles into the church of God greatly redounded to the glory of the Son of man. The multiplying of the redeemed was the magnifying of the Redeemer. [2.] there was a time, a set time, an hour, a certain hour, for the glorifying of the Son of man, which did come at last, when the days of his humiliation were numbered and finished, and he speaks of the approach of it with exultation and triumph: The hour is come. (2.) The strange way in which this end was to be attained, and that was by the death of Christ, intimated in that similitude (Joh 12:24): "Verily, verily, I say unto you, you to whom I have spoken of my death and sufferings, except a corn of wheat fall not only to, but into, the ground, and die, and be buried and lost, it abideth alone, and you never see any more of it; but if it die according to the course of nature (otherwise it would be a miracle) it bringeth forth much fruit, God giving to every seed its own body." Christ is the corn of wheat, the most valuable and useful grain. Now here is, [1.] The necessity of Christ's humiliation intimated. He would never have been the living quickening head and root of the church if he had not descended from heaven to this accursed earth and ascended from earth to the accursed tree, and so accomplished our redemption. He must pour out his soul unto death, else he cannot divide a portion with the great, Isa 53:12. He shall have a seed given him, but he must shed his blood to purchase them and purify, must win them and wear them. It was necessary likewise as a qualification for that glory which he was to have by the accession of multitudes to his church; for if he had not by his sufferings made satisfaction for sin, and so brought in an everlasting righteousness, he would not have been sufficiently provided for the entertainment of those that should come to him, and therefore must abide alone. [2.] The advantage of Christ's humiliation illustrated. He fell to the ground in his incarnation, seemed to be buried alive in this earth, so much was his glory veiled; but this was not all: he died. This immortal seed submitted to the laws of mortality, he lay in the grave like seed under the clods; but as the seed comes up again green, and fresh, and flourishing, and with a great increase, so one dying Christ gathered to himself thousands of living Christians, and he became their root. The salvation of souls hitherto, and henceforward to the end of time, is all owing to the dying of this corn of wheat. Hereby the Father and the Son are glorified, the church is replenished, the mystical body is kept up, and will at length be completed; and, when time shall be no more, the Captain of our salvation, bringing many sons to glory by the virtue of his death, and being so made perfect by sufferings, shall be celebrated for ever with the admiring praises of saints and angels, Heb 2:10, Heb 2:13. 2. He foretels and promises an abundant recompence to those who should cordially embrace him and his gospel and interest, and should make it appear that they do so by their faithfulness in suffering for him or in serving him. (1.) In suffering for him (Joh 12:25): He that loves his life better than Christ shall lose it; but he that hates his life in this world, and prefers the favour of God and an interest in Christ before it, shall keep it unto life eternal. This doctrine Christ much insisted on, it being the great design of his religion to wean us from this world, by setting before us another world. [1.] See here the fatal consequences of an inordinate love of life; many a man hugs himself to death, and loses his life by over-loving it. He that so loves his animal life as to indulge his appetite, and make provision for the flesh, to fulfil the lusts thereof, shall thereby shorten his days, shall lose the life he is so fond of, and another infinitely better. He that is so much in love with the life of the body, and the ornaments and delights of it, as, for fear of exposing it or them, to deny Christ, he shall lose it, that is, lose a real happiness in the other world, while he thinks to secure an imaginary one in this. Skin for skin a man may give for his life, and make a good bargain, but he that gives his soul, his God, his heaven, for it, buys life too dear, and is guilty of the folly of him who sold a birth-right for a mess of pottage. [2.] See also the blessed recompence of a holy contempt of life. He that so hates the life of the body as to venture it for the preserving of the life of his soul shall find both, with unspeakable advantage, in eternal life. Note, First, It is required of the disciples of Christ that they hate their life in this world; a life in this world supposes a life in the other world, and this is hated when it is loved less than that. Our life in this world includes all the enjoyments of our present state, riches, honours, pleasures, and long life in the possession of them; these we must hate, that is, despise them as vain and insufficient to make us happy, dread the temptations that are in them, and cheerfully part with them whenever they come in competition with the service of Christ, Act 20:24; Act 21:13; Rev 12:11. See here much of the power of godliness - that it conquers the strongest natural affections; and much of the mystery of godliness - that it is the greatest wisdom, and yet makes men hate their own lives. Secondly, Those who, in love to Christ, hate their own lives in this world, shall be abundantly recompensed in the resurrection of the just. He that hateth his life shall keep it; he puts it into the hands of one that will keep it to life eternal, and restore it with as great an improvement as the heavenly life can make of the earthly one. (2.) In serving him (Joh 12:26): If any man profess to serve me, let him follow me, as a servant follows his master; and where I am, ekei kai ho diakonos ho emos estai - there let my servant be; so some read it, as part of the duty, there let him be, to attend upon me; we read it as part of the promise, there shall he be in happiness with me. And, lest this should seem a small matter, he adds, If any man serve me, him will my Father honour; and that is enough, more than enough. The Greeks desired to see Jesus (Joh 12:21), but Christ lets them know that it was not enough to see him, they must serve him. He did not come into the world, to be a show for us to gaze at, but a king to be ruled by. And he says this for the encouragement of those who enquired after him to become his servants. In taking servants it is usual to fix both the work and the wages; Christ does both here. [1.] Here is the work which Christ expects from his servants; and it is very easy and reasonable, and such as becomes them. First, Let them attend their Master's movements: If any man serve me, let him follow me. Christians must follow Christ, follow his methods and prescriptions, do the things that he says, follow his example and pattern, walk as he also walked, follow his conduct by his providence and Spirit. We must go whither he leads us, and in the way he leads us; must follow the Lamb whithersoever he goes before us. "If any man serve me, if he put himself into that relation to me, let him apply himself to the business of my service, and be always ready at my call." Or, "If any man do indeed serve me, let him make an open and public profession of his relation to me, by following me, as the servant owns his Master by following him in the streets." Secondly, Let them attend their Master's repose: Where I am, there let my servant be, to wait upon me. Christ is where his church is, in the assemblies of his saints, where his ordinances are administered; and there let his servants be, to present themselves before him, and receive instructions from him. Or, "Where I am to be in heaven, whither I am now going, there let the thoughts and affections of my servants be, there let their conversation be, where Christ sitteth." Col 3:1, Col 3:2. [2.] Here are the wages which Christ promises to his servants; and they are very rich and noble. First, They shall be happy with him: Where I am, there shall also my servant be. To be with him, when he was here in poverty and disgrace, would seem but poor preferment, and therefore, doubtless, he means being with him in paradise, sitting with him at his table above, on his throne there; it is the happiness of heaven to be with Christ there, Joh 17:24. Christ speaks of heaven's happiness as if he were already in it: Where I am; because he was sure of it, and near to it, and it was still upon his heart, and in his eye. And the same joy and glory which he thought recompence enough for all his services and sufferings are proposed to his servants as the recompence of theirs. Those that follow him in the way shall be with him in the end. Secondly, They shall be honoured by his Father; he will make them amends for all their pains and loss, by conferring an honour upon them, such as becomes a great God to give, but far beyond what such worthless worms of the earth could expect to receive. The rewarder is God himself, who takes the services done to the Lord Jesus as done to himself. The reward is honour, true lasting honour, the highest honour; it is the honour that comes from God. It is said (Pro 27:18), He that waits on his Master (humbly and diligently) shall be honoured. Those that wait on Christ God will put honour upon, such as will be taken notice of another day, though now under a veil. Those that serve Christ must humble themselves, and are commonly vilified by the world, in recompence of both which they shall be exalted in due time. Thus far Christ's discourse has reference to those Greeks who desired to see him, encouraging them to serve him. What became of those Greeks we are not told, but are willing to hope that those who thus asked the way to heaven with their faces thitherward, found it, and walked in it.

In these verses we have, I. A general caution which Christ gives to his disciples against trouble of heart (Joh 14:1): Let not your heart be troubled. They now began to be troubled, were entering into this temptation. Now here see, 1. How Christ took notice of it. Perhaps it was apparent in their looks; it was said (Joh 13:22), They looked one upon another with anxiety and concern, and Christ looked upon them all, and observed it; at least, it was intelligible to the Lord Jesus, who is acquainted with all our secret undiscovered sorrows, with the wound that bleeds inwardly; he knows not only how we are afflicted, but how we stand affected under our afflictions, and how near they lie to our hearts; he takes cognizance of all the trouble which his people are at any time in danger of being overwhelmed with; he knows our souls in adversity. Many things concurred to trouble the disciples now. (1.) Christ had just told them of the unkindness he should receive from some of them, and this troubled them all. Peter, no doubt, looked very sorrowful upon what Christ said to him, and all the rest were sorry for him and for themselves too, not knowing whose turn it should be to be told next of some ill thing or other they should do. As to this, Christ comforts them; though a godly jealousy over ourselves is of great use to keep us humble and watchful, yet it must not prevail to the disquieting of our spirits and the damping of our holy joy. (2.) He had just told them of his own departure from them, that he should not only go away, but go away in a cloud of sufferings. They must shortly hear him loaded with reproaches, and these will be as a sword in their bones; they must see him barbarously abused and put to death, and this also will be a sword piercing through their own souls, for they had loved him, and chosen him, and left all to follow him. When we now look upon Christ pierced, we cannot but mourn and be in bitterness, though we see the glorious issue and fruit of it; much more grievous must the sight be to them, who could then look no further. If Christ depart from them [1.] They will think themselves shamefully disappointed; for they looked that this had been he that should have delivered Israel, and should have set upon his kingdom in secular power and glory, and, in expectation of this, had lost all to follow him. Now, if he leave the world in the same circumstances of meanness and poverty in which he had lived, and worse, they are quite defeated. [2.] They will think themselves sadly deserted and exposed. They knew by experience what little presence of mind they had in difficult emergencies, that they could count upon nothing but being ruined and run down if they part with their Master. Now, in reference to all these, Let not your heart be troubled. Here are three words, upon any of which the emphasis may significantly be laid. First, Upon the word troubled, mē tarassesthō. Be not so troubled as to be put into a hurry and confusion, like the troubled sea when it cannot rest. He does not say, "Let not your hearts be sensible of the griefs, or sad because of them" but, "Be not ruffled and discomposed, be not cast down and disquieted," Psa 42:5. Secondly, Upon the word heart: "Though the nation and city be troubled, though your little family and flock be troubled, yet let not your heart be troubled. Keep possession of your own souls when you can keep possession of nothing else." The heart is the main fort; whatever you do, keep trouble from this, keep this with all diligence. The spirit must sustain the infirmity, therefore, see that this be not wounded. Thirdly, Upon the word your: "You that are my disciples and followers, my redeemed, chosen, sanctified ones, however others are overwhelmed with the sorrows of this present time, be not you so, for you know better; let the sinners in Zion tremble, but let the sons of Zion be joyful in their king." Herein Christ's disciples should do more than others, should keep their minds quiet, when every thing else is unquiet. 2. The remedy he prescribes against this trouble of mind, which he saw ready to prevail over them; in general, believe - pisteuete. (1.) Some read it in both parts imperatively, "Believe in God, and his perfections and providence, believe also in me, and my mediation. Build with confidence upon the great acknowledged principles of natural religion: that there is a God, that he is most holy, wise, powerful, and good; that he is the governor of the world, and has the sovereign disposal of all events; and comfort yourselves likewise with the peculiar doctrines of that holy religion which I have taught you." But, (2.) We read the former as an acknowledgment that they did believe in God, for which he commends them: "But, if you would effectually provide against a stormy day, believe also in me." Through Christ we are brought into covenant with God, and become interested in his favour and promise, which otherwise as sinners we must despair of, and the remembrance of God would have been our trouble; but, by believing in Christ as the Mediator between God and man, our belief in God becomes comfortable; and this is the will of God, that all men should honour the Son as they honour the Father, by believing in the Son as they believe in the Father. Those that rightly believe in God will believe in Jesus Christ, whom he has made known to them; and believing in God through Jesus Christ is an excellent means of keeping trouble from the heart. The joy of faith is the best remedy against the griefs of sense; it is a remedy with a promise annexed to it; the just shall live by faith; a remedy with a probatum est annexed to it. I had fainted unless I had believed. II. Here is a particular direction to act faith upon the promise of eternal life, Joh 14:2, Joh 14:3. He had directed them to trust to God, and to trust in him; but what must they trust God and Christ for? Trust them for a happiness to come when this body and this world shall be no more, and for a happiness to last as long as the immortal soul and the eternal world shall last. Now this is proposed as a sovereign cordial under all the troubles of this present time, to which there is that in the happiness of heaven which is admirably adapted and accommodated. The saints have encouraged themselves with this in their greatest extremities, That heaven would make amends for all. Let us see how this is suggested here. 1. Believe and consider that really there is such a happiness: In my Father's house there are many mansions; if it were not so, I would have told you, Joh 14:2. (1.) See under what notion the happiness of heaven is here represented: as mansions, many mansions in Christ's Father's house. [1.] Heaven is a house, not a tent or tabernacle; it is a house not made with hands, eternal in the heavens. [2.] It is a Father's house: my Father's house; and his Father is our Father, to whom he was now ascending; so that in right of their elder brother all true believers shall be welcome to that happiness as to their home. It is his house who is King of kings and Lord of lords, dwells in light, and inhabits eternity. [3.] There are mansions there; that is, First, Distinct dwellings, an apartment for each. Perhaps there is an allusion to the priests' chambers that were about the temple. In heaven there are accommodations for particular saints; though all shall be swallowed up in God, yet our individuality shall not be lost there; every Israelite had his lot in Canaan, and every elder a seat, Rev 4:4. Secondly, Durable dwellings. Monai, from mneiō, maneo, abiding places. The house itself is lasting; our estate in it is not for a term of years, but a perpetuity. Here we are as in an inn; in heaven we shall gain a settlement. The disciples had quitted their houses to attend Christ, who had not where to lay his head, but the mansions in heaven will make them amends. [4.] There are many mansions, for there are many sons to be brought to glory, and Christ exactly knows their number, nor will be straitened for room by the coming of more company than he expects. He had told Peter that he should follow him (Joh 13:36), but let not the rest be discouraged, in heaven there are mansions for them all. Rehoboth, Gen 26:22. (2.) See what assurance we have of the reality of the happiness itself, and the sincerity of the proposal of it to us: "If it were not so, I would have told you. If you had deceived yourselves, when you quitted your livelihoods, and ventured your lives for me, in prospect of a happiness future and unseen, I would soon have undeceived you." The assurance is built, [1.] Upon the veracity of his word. It is implied, "If there were not such a happiness, valuable and attainable, I would not have told you that there was." [2.] Upon the sincerity of his affection to them. As he is true, and would not impose upon them himself, so he is kind, and would not suffer them to be imposed upon. If either there were no such mansions, or none designed for them, who had left all to follow him, he would have given them timely notice of the mistake, that they might have made an honourable retreat to the world again, and have made the best they could of it. Note, Christ's good-will to us is a great encouragement to our hope in him. He loves us too well, and means us too well, to disappoint the expectations of his own raising, or to leave those to be of all men most miserable who have been of him most observant. 2. Believe and consider that the design of Christ's going away was to prepare a place in heaven for his disciples. "You are grieved to think of my going away, whereas I go on your errand, as the forerunner; I am to enter for you." He went to prepare a place for us; that is, (1.) To take possession for us, as our advocate or attorney, and so to secure our title as indefeasible. Livery of seisin was given to Christ, for the use and behoof of all that should believe on him. (2.) To make provision for us as our friend and father. The happiness of heaven, though prepared before the foundation of the world, yet must be further fitted up for man in his fallen state. It consisting much in the presence of Christ there, it was therefore necessary that he should go before, to enter into that glory which his disciples were to share in. Heaven would be an unready place for a Christian if Christ were not there. He went to prepare a table for them, to prepare thrones for them, Luk 22:30. Thus Christ declares the fitness of heaven's happiness for the saints, for whom it is prepared. 3. Believe and consider that therefore he would certainly come again in due time, to fetch them to that blessed place which he was now going to possess for himself and prepare for them (Joh 14:3): "If I go and prepare a place for you, if this be the errand of my journey, you may be sure, when every thing is ready, I will come again, and receive you to myself, so that you shall follow me hereafter, that where I am there you may be also." Now these are comfortable words indeed. (1.) That Jesus Christ will come again; erchomai - I do come, intimating the certainty of it, that he will come and that he is daily coming. We say, We are coming, when we are busy in preparing for our coming, and so he is; all he does has a reference and tendency to his second coming. Note, The belief of Christ's second coming, of which he has given us the assurance, is an excellent preservative against trouble of heart, Phi 4:5; Jam 5:8. (2.) That he will come again to receive all his faithful followers to himself. He sends for them privately at death, and gathers them one by one; but they are to make their public entry in solemn state all together at the last day, and then Christ himself will come to receive them, to conduct them in the abundance of his grace, and to welcome them in the abundance of his love. He will hereby testify the utmost respect and endearment imaginable. The coming of Christ is in order to our gathering together unto him, Th2 2:1. (3.) That where he is there they shall be also. This intimates, what many other scriptures declare, that the quintessence of heaven's happiness is being with Christ there, Joh 17:24; Phi 1:23; Th1 4:17. Christ speaks of his being there as now present, that where I am; where I am to be shortly, where I am to be eternally; there you shall be shortly, there you shall be eternally: not only there, in the same place; but here, in the same state: not only spectators of his glory, as the three disciples on the mount, but sharers in it. (4.) That this may be inferred from his going to prepare a place for us, for his preparations shall not be in vain. He will not build and furnish lodgings, and let them stand empty. He will be the finisher of that of which he is the author. If he has prepared the place for us, he will prepare us for it, and in due time put us in possession of it. As the resurrection of Christ is the assurance of our resurrection, so his ascension, victory, and glory, are an assurance of ours.

Christ, having set the happiness of heaven before them as the end, here shows them himself as the way to it, and tells them that they were better acquainted both with the end they were to aim at and with the way they were to walk in than they thought they were: You know, that is, 1. "You may know; it is none of the secret things which belong not to you, but one of the things revealed; you need not ascend into heaven, nor go down into the deep, for the word is nigh you (Rom 10:6-8), level to you." 2. "You do know; you know that which is the home and which is the way, though perhaps not as the home and as the way. You have been told it, and cannot but know, if you would recollect and consider it." Note, Jesus Christ is willing to make the best of his people's knowledge, though they are weak and defective in it. He knows the good that is in them better than they do themselves, and is certain that they have that knowledge, and faith, and love, of which they themselves are not sensible, or not certain. This word of Christ gave occasion to two of his disciples to address themselves to him, and he answers them both. I. Thomas enquired concerning the way (Joh 14:5), without any apology for contradicting his Master. 1. He said, "Lord, we know not whither thou goest, to what place or what state, and how can we know the way in which we must follow thee? We can neither guess at it, nor enquire it out, but must still be at a loss." Christ's testimony concerning their knowledge made them more sensible of their ignorance, and more inquisitive after further light. Thomas here shows more modesty than Peter, who thought he could follow Christ now. Peter was the more solicitous to know whither Christ went. Thomas here, though he complains that he did not know this, yet seems more solicitous to know the way. Now, (1.) His confession of his ignorance was commendable enough. If good men be in the dark, and know but in part, yet they are willing to own their defects. But, (2.) The cause of his ignorance was culpable. They knew not whither Christ went, because they dreamed of a temporal kingdom in external pomp and power, and doted upon this, notwithstanding what he had said again and again to the contrary. Hence it was that, when Christ spoke of going away and their following him, their fancy ran upon his going to some remarkable city or other, Bethlehem, or Nazareth, or Capernaum, or some of the cities of the Gentiles, as David to Hebron, there to be anointed king, and to restore the kingdom to Israel; and which way this place lay, where these castles in the air were to be built, east, west, north, or south, they could not tell, and therefore knew not the way. Thus still we think ourselves more in the dark than we need be concerning the future state of the church, because we expect its worldly prosperity, whereas it is spiritual advancement that the promise points at. Had Thomas understood, as he might have done, that Christ was going to the invisible world, the world of spirits, to which spiritual things only have a reference, he would not have said, Lord, we do not know the way. II. Now to this complaint of their ignorance, which included a desire to be taught, Christ gives a full answer, Joh 14:6, Joh 14:7. Thomas had enquired both whither he went and what was the way, and Christ answers both these enquiries and makes good what he had said, that they would have needed no answer if they had understood themselves aright; for they knew him, and he was the way; they knew the Father, and he was the end; and therefore, whither I go you know, and the way you know. Believe in God as the end, and in me as the way (Joh 14:1), and you do all you should do. (1.) He speaks of himself as the way, Joh 14:6. Dost thou not know the way? I am the way, and I only, for no man comes to the Father but by me. Great things Christ here saith of himself, showing us, [1.] The nature of his mediation: He is the way, the truth, and the life. First, Let us consider these first distinctly. 1. Christ is the way, the highway spoken of, Isa 35:8. Christ was his own way, for by his own blood he entered into the holy place (Heb 9:12), and he is our way, for we enter by him. By his doctrine and example he teaches us our duty, by his merit and intercession he procures our happiness, and so he is the way. In him God and man meet, and are brought together. We could not get to the tree of life in the way of innocency; but Christ is another way to it. By Christ, as the way an intercourse is settled and kept up between heaven and earth; the angels of God ascend and descend; our prayers go to God, and his blessings come to us by him; this is the way that leads to rest, the good old way. The disciples followed him, and Christ tells them that they followed the road, and, while they continued following him, they would never be out of their way. 2. He is the truth. (1.) As truth is opposed to figure and shadow. Christ is the substance of all the Old Testament types, which are therefore said to be figures of the true, Heb 9:24. Christ is the true manna (Joh 6:32), the true tabernacle, Heb 8:2. (2.) As truth is opposed to falsehood and error; the doctrine of Christ is true doctrine. When we enquire for truth, we need learn no more than the truth as it is in Jesus. (3.) As truth is opposed to fallacy and deceit; he is true to all that trust in him, as true as truth itself, Co2 1:20. 3. He is the life; for we are alive unto God only in and through Jesus Christ, Rom 6:11. Christ formed in us is that to our souls which our souls are to our bodies. Christ is the resurrection and the life. Secondly, Let us consider these jointly, and with reference to each other. Christ is the way, the truth, and the life; that is, 1. He is the beginning, the middle, and the end. In him we must set out, go on, and finish. As the truth, he is the guide of our way; as the life, he is the end of it. 2. He is the true and living way (Heb 10:20); there are truth and life in the way, as well as at the end of it. 3. He is the true way to life, the only true way; other ways may seem right, but the end of them is the way of death. [2.] The necessity of his mediation: No man cometh to the Father but by me. Fallen man must come to God as a Judge, but cannot come to him as a Father, otherwise than by Christ as Mediator. We cannot perform the duty of coming to God, by repentance and the acts of worship, without the Spirit and grace of Christ, nor obtain the happiness of coming to God as our Father without his merit and righteousness; he is the high priest of our profession, our advocate. (2.) He speaks of his Father as the end (Joh 14:7): "If you had known me aright, you would have known my Father also; and henceforth, by the glory you have seen in me and the doctrine you have heard from me, you know him and have seen him." Here is, [1.] A tacit rebuke to them for their dulness and carelessness in not acquainting themselves with Jesus Christ, though they had been his constant followers and associates: If you had known me - . They knew him, and yet did not know him so well as they might and should have known him. They knew him to be the Christ, but did not follow on to know God in him. Christ had said to the Jews (Joh 8:19): If you had known me, you would have known my Father also; and here the same to his disciples; for it is hard to say which is more strange, the wilful ignorance of those that are enemies to the light, or the defects and mistakes of the children of light, that have had such opportunities of knowledge. If they had known Christ aright, they would have known that his kingdom is spiritual, and not of this world; that he came down from heaven, and therefore must return to heaven; and then they would have known his Father also, would have known whither he designed to go, when he said, I go to the Father, to a glory in the other world, not in this. If we knew Christianity better, we should better know natural religion. [2.] A favourable intimation that he was well satisfied concerning their sincerity, notwithstanding the weakness of their understanding: "And henceforth, from my giving you this hint, which will serve as a key to all the instructions I have given you hitherto, let me tell you, you know him, and have seen him, inasmuch as you know me, and have seen me;" for in the face of Christ we see the glory of God, as we see a father in his son that resembles him. Christ tells his disciples that they were not so ignorant as they seemed to be; for, though little children, yet they had known the Father, Jo1 2:13. Note, Many of the disciples of Christ have more knowledge and more grace than they think they have, and Christ takes notice of, and is well pleased with, that good in them which they themselves are not aware of; for those that know God do not all at once know that they know him, Jo1 2:3. II. Philip enquired concerning the Father (Joh 14:8), and Christ answered him, Joh 14:9-11, where observe, 1. Philip's request for some extraordinary discovery of the Father. He was not so forward to speak as some others of them were, and yet, from an earnest desire of further light, he cries out, Show us the Father. Philip listened to what Christ said to Thomas, and fastened upon the last words, You have seen him. "Nay," says Philip, "that is what we want, that is what we would have: Show us the Father and it sufficeth us." (1.) This supposes an earnest desire of acquaintance with God as a Father. The petition is, "Show us the Father; give us to know him in that relation to us;" and this he begs, not for himself only, but for the rest of the disciples. The plea is, It sufficeth us. He not only professes it himself, but will pass his word for his fellow-disciples. Grant us but one sight of the Father, and we have enough. Jansenius saith, "Though Philip did not mean it, yet the Holy Ghost, by his mouth, designed here to teach us that the satisfaction and happiness of a soul consist in the vision and fruition of God," Psa 16:11; Psa 17:15. In the knowledge of God the understanding rests, and is at the summit of its ambition; in the knowledge of God as our Father the soul is satisfied; a sight of the Father is a heaven upon earth, fills us with joy unspeakable. (2.) As Philip speaks it here, it intimates that he was not satisfied with such a discovery of the Father as Christ thought fit to give them, but he would prescribe to him, and press upon him, something further and no less than some visible appearance of the glory of God, like that to Moses (Exo 33:22), and to the elders of Israel, Exo 24:9-11. "Let us see the Father with our bodily eyes, as we see thee, and it sufficeth us; we will trouble thee with no more questions, Whither goest thou?" And so it manifests not only the weakness of his faith, but his ignorance of the gospel way of manifesting the Father, which is spiritual, and not sensible. Such a sight of God, he thinks, would suffice them, and yet those who did thus see him were not sufficed, but soon corrupted themselves, and made a graven image. Christ's institutions have provided better for the confirmation of our faith than our own inventions would. 2. Christ's reply, referring him to the discoveries already made of the Father, Joh 14:9-11. (1.) He refers him to what he had seen, Joh 14:9. He upbraids him with his ignorance and inadvertency: "Have I been so long time with you, now above three years intimately conversant with you, and yet hast thou not known me, Philip? Now, he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Wilt thou ask for that which thou hast already?" Now here, [1.] He reproves him for two things: First, For not improving his acquaintance with Christ, as he might have done, to a clear and distinct knowledge of him: "Hast thou not known me, Philip, whom thou hast followed so long, and conversed with so much?" Philip, the first day he came to him, declared that he knew him to be the Messiah (Joh 1:45), and yet to this day did not know the Father in him. Many that have good knowledge in the scripture and divine things fall short of the attainments justly expected from them, for want of compounding the ideas they have, and going on to perfection. Many know Christ, who yet do not know what they might know of him, nor see what they should see in him. That which aggravated Philip's dulness was that he had so long an opportunity of improvement: I have been so long time with thee. Note, The longer we enjoy the means of knowledge and grace, the more inexcusable we are if we be found defective in grace and knowledge. Christ expects that our proficiency should be in some measure according to our standing, that we should not be always babes. Let us thus reason with ourselves: "Have I been so long a hearer of sermons, a student in the scripture, a scholar in the school of Christ, and yet so weak in the knowledge of Christ, and so unskilful in the word of righteousness?" Secondly, He reproves him for his infirmity in the prayer made, Show us the Father. Note, Herein appears much of the weakness of Christ's disciples that they know not what to pray for as they ought (Rom 8:26), but often ask amiss (Jam 4:3), for that which either is not promised or is already bestowed in the sense of the promise, as here. [2.] He instructs him, and gives him a maxim which not only in general magnifies Christ and leads us to the knowledge of God in him, but justifies what Christ had said (Joh 14:7): You know the Father, and have seen him; and answered what Philip had asked, Show us the Father. Why, saith Christ, the difficulty is soon over, for he that hath seen me hath seen the Father. First, All that saw Christ in the flesh might have seen the Father in him, if Satan had not blinded their minds, and kept them from a sight of Christ, as the image of God, Co2 4:4. Secondly, All that saw Christ by faith did see the Father in him, though they were not suddenly aware that they did so. In the light of Christ's doctrine they saw God as the father of lights; in the miracles they saw God as the God of power, the finger of God. The holiness of God shone in the spotless purity of Christ's life, and his grace in all the acts of grace he did. (2.) He refers him to what he had reason to believe (Joh 14:10, Joh 14:11): "Believest thou not that I am in the Father, and the Father in me, and therefore that in seeing me thou hast seen the Father? Hast thou not believed this? If not, take my word for it, and believe it now." [1.] See here what it is which we are to believe: That I am in the Father, and the Father in me; that is, as he had said (Joh 10:30), I and my Father are one. He speaks of the Father and himself as two persons, and yet so one as never any two were or can be. In knowing Christ as God of God, light of light, very God of very God, begotten, not made, and as being of one substance with the Father, by whom all things were made, we know the Father; and in seeing him thus we see the Father. In Christ we behold more of the glory of God than Moses did at Mount Horeb. [2.] See here what inducements we have to believe this; and they are two: - We must believe it, First, For his word's sake: The words that I speak to you, I speak not of myself. See Joh 7:16, My doctrine is not mine. What he said seemed to them careless as the word of man, speaking his own thought at his own pleasure; but really it was the wisdom of God that indited it and the will of God that enforced it. He spoke not of himself only, but the mind of God according to the eternal counsels. Secondly, For his works' sake: The Father that dwelleth in me, he doeth them; and therefore believe me for their sake. Observe, 1. The Father is said to dwell in him ho en emoi menōn - he abideth in me, by the inseparable union of the divine and human nature: never had God such a temple to dwell in on earth as the body of the Lord Jesus, Joh 2:21. Here was the true Shechinah, of which that in the tabernacle was but a type. The fulness of the Godhead dwelt in him bodily, Col 2:9. The Father so dwells in Christ that in him he may be found, as a man where he dwells. Seek ye the Lord, seek him in Christ, and he will be found, for in him he dwells. 2. He doeth the works. Many words of power, and works of mercy, Christ did, and the Father did them in him; and the work of redemption in general was God's own work. 3. We are bound to believe this, for the very works' sake. As we are to believe the being and perfections of God for the sake of the works of creation, which declare his glory; so we are to believe the revelation of God to man in Jesus Christ for the sake of the works of the Redeemer, those mighty works which, by showing forth themselves (Mat 14:2), Show forth him, and God in him. Note, Christ's miracles are proofs of his divine mission, not only for the conviction of infidels, but for the confirmation of the faith of his own disciples, Joh 2:11; Joh 5:36; Joh 10:37.

When friends are parting, it is a common request they make to each other, "Pray let us hear from you as often as you can:" this Christ engaged to his disciples, that out of sight they should not be out of mind. I. He promises that he would continue his care of them (Joh 14:18): "I will not leave you orphans, or fatherless; for, though I leave you, yet I leave you this comfort, I will come to you." His departure from them was that which grieved them; but it was not so bad as they apprehended, for it was neither total nor final. 1. Not total. "Though I leave you without my bodily presence, yet I do not leave you without comfort." Though children, and left little, yet they had received the adoption of sons, and his Father would be their Father, with whom those who otherwise would be fatherless find mercy. Note, The case of true believers, though sometimes it may be sorrowful, is never comfortless, because they are never orphans: for God is their Father, who is an everlasting Father. 2. Not final: I will come to you, erchomai - I do come; that is, (1.) "I will come speedily to you at my resurrection, I will not be long away, but will be with you again in a little time." He had often said, The third day I will rise again. (2.) "I will be coming daily to you in my Spirit;" in the tokens of his love, and visits of his grace, he is still coming. (3.) "I will come certainly at the end of time; surely I will come quickly to introduce you into the joy of your Lord." Note, The consideration of Christ's coming to us saves us from being comfortless in his removals from us; for, if he depart for a season, it is that we may receive him for ever. Let this moderate our grief, The Lord is at hand. II. He promises that they should continue their acquaintance with him and interest in him (Joh 14:19, Joh 14:20): Yet a little while, and the world sees me no more, that is, Now I am no more in the world. After his death, the world saw him no more, for, though he rose to life, he never showed himself to all the people, Act 10:41. The malignant world thought they had seen enough of him, and cried, Away with him; crucify him; and so shall their doom be; they shall see him no more. Those only that see Christ with an eye of faith shall see him for ever. The world sees him no more till his second coming; but his disciples have communion with him in his absence. 1. You see me, and shall continue to see me, when the world sees me no more. They saw him with their bodily eyes after his resurrection, for he showed himself to them by many infallible proofs, Act 1:8. And then were the disciples glad when they saw the Lord. They saw him with an eye of faith after his ascension, sitting at God's right hand, as Lord of all; saw that in him which the world saw not. 2. Because I live, you shall live also. That which grieved them was, that their Master was dying, and they counted upon nothing else but to die with him. No, saith Christ, (1.) I live; this the great God glories in, I live, saith the Lord, and Christ saith the same; not only, I shall live, as he saith of them, but, I do live; for he has life in himself, and lives for evermore. We are not comfortless, while we know that our Redeemer lives. (2.) Therefore you shall live also. Note, The life of Christians is bound up in the life of Christ; as sure and as long as he lives, those that by faith are united to him shall live also; they shall live spiritually, a divine life in communion with God. This life is hid with Christ; if the head and root live, the members and branches live also. They shall live eternally; their bodies shall rise in the virtue of Christ's resurrection; it will be well with them in the world to come. It cannot but be well with all that are his, Isa 26:19. 3. You shall have the assurance of this (Joh 14:20): At that day, when I am glorified, when the Spirit is poured out, you shall know more clearly and certainly than you do now that I am in my Father, and you in me, and I in you. (1.) These glorious mysteries will be fully known in heaven; At that day, when I shall receive you to myself, you shall know perfectly that which now you see through a glass darkly. Now it appears not what we shall be, but then it will appear what we were. (2.) They were more fully known after the pouring out of the Spirit upon the apostles; at that day divine light should shine, and their eyes should see more clearly, their knowledge should greatly advance and increase then, would become more extensive and more distinct, and like the blind man's at the second touch of Christ's hand, who at first only saw men as trees walking. (3.) They are known by all that receive the Spirit of truth, to their abundant satisfaction, for in the knowledge of this is founded their fellowship with the Father and his Son Jesus Christ. They know, [1.] That Christ is in the Father, is one with the Father, by their experience of what he has wrought for them and in them; they find what an admirable consent and harmony there is between Christianity and natural religion, that that is grafted into this, and so they know that Christ is in the Father. [2.] That Christ is in them; experienced Christians know by the Spirit that Christ abides in them, Jo1 3:24. [3.] That they are in Christ, for the relation is mutual, and equally near on both sides, Christ in them and they in Christ, which speaks an intimate and inseparable union; in the virtue of which it is that because he lives they shall live also. Note, First, Union with Christ is the life of believers; and their relation to him, and to God through him, is their felicity. Secondly, The knowledge of this union is their unspeakable joy and satisfaction; they were now in Christ, and he in them, but he speaks of it as a further act of grace that they should know it, and have the comfort of it. An interest in Christ and the knowledge of it are sometimes separated. III. He promises that he would love them, and manifest himself to them, Joh 14:21-24. Here observe, 1. Who they are whom Christ will look upon, and accept, as lovers of him; those that have his commandments, and keep them. By this Christ shows that the kind things he here said to his disciples were intended not for those only that were now his followers, but for all that should believe in him through their word. Here is, (1.) The duty of those who claim the dignity of being disciples. Having Christ's commandments, we must keep them; as Christians in name and profession we have Christ's commandments, we have them sounding in our ears, written before our eyes, we have the knowledge of them; but this is not enough; would we approve ourselves Christians indeed, we must keep them. Having them in our heads, we must keep them in our hearts and lives. (2.) The dignity of those that do the duty of disciples. They are looked upon by Christ to be such as love him. Not those that have the greatest wit and know how to talk for him, but those that keep his commandments. Note, The surest evidence of our love to Christ is obedience to the laws of Christ. Such is the love of a subject to his sovereign, a dutiful, respectful, obediential love, a conformity to his will, and satisfaction in his wisdom. 2. What returns he will make to them for their love; rich returns; there is no love lost upon Christ. (1.) They shall have the Father's love: He that loveth me shall be loved of my Father. We could not love God if he did not first, out of his good-will to us, give us his grace to love him; but there is a love of complacency promised to those that do love God, Pro 8:17. He loves them, and lets them know that he loves them, smiles upon them, and embraces them. God so loves the Son as to love all those that love him. (2.) They shall have Christ's love: And I will love him, as God-man, as Mediator. God will love him as a Father, and I will love him as a brother, an elder brother. The Creator will love him, and be the felicity of his being; the Redeemer will love him, and be the protector of his well-being. In the nature of God, nothing shines more brightly than this, that God is love. And in the undertaking of Christ nothing appears more glorious than this, that he loved us. Now both these loves are the crown and comfort, the grace and glory, which shall be to all those that love the Lord Jesus Christ in sincerity. Christ was now leaving his disciples, but promises to continue his love to them; for he not only retains a kindness for believers, though absent, but is doing them kindness while absent, for he bears them on his heart, and ever lives interceding for them. (3.) They shall have the comfort of that love: I will manifest myself to him. Some understand it of Christ's showing himself alive to his disciples after his resurrection; but, being promised to all that love him and keep his commandments, it must be construed so as to extend to them. There is a spiritual manifestation of Christ and his love made to all believers. When he enlightens their minds to know his love, and the dimensions of it (Eph 3:18, Eph 3:19), enlivens their graces, and draws them into exercise, and thus enlarges their comforts in himself - when he clears up the evidences of their interest in him, and gives them tokens of his love, experience of his tenderness, and earnests of his kingdom and glory, - then he manifests himself to them; and Christ is manifested to none but those to whom he is pleased to manifest himself. 3. What occurred upon Christ's making this promise. (1.) One of the disciples expresses his wonder and surprise at it, Joh 14:22. Observe, [1.] Who it was that said this - Judas, not Iscariot. Judah, or Judas, was a famous name; the most famous tribe in Israel was that of Judah; two of Christ's disciples were of that name: one of them was the traitor, the other was the brother of James (Luk 6:16), one of those that were akin to Christ, Mat 13:55. He is called Lebbeus and Thaddeus, was the penman of the last of the epistles, which in our translation, for distinction's sake, we call the epistle of Jude. This was he that spoke here. Observe, First, There was a very good man, and a very bad man, called by the same name; for names commend us not to God, nor do they make men worse. Judas the apostle was never the worse, nor Judas the apostate ever the better, for being namesakes. But, Secondly, The evangelist carefully distinguishes between them; when he speaks of this pious Judas, he adds, not Iscariot. Take heed of mistaking; let us not confound the precious and the vile. [2.] What he said - Lord how is it? which intimates either, First, the weakness of his understanding. So some take it. He expected the temporal kingdom of the Messiah, that it should appear in external pomp and power, such as all the world would wonder after. "How, then," thinks he, "should it be confined to us only?" ti gegonen - "what is the matter now, that thou wilt not show thyself openly as is expected, that the Gentiles may come to thy light, and kings to the brightness of thy rising?" Note, We create difficulties to ourselves by mistaking the nature of Christ's kingdom, as if it were of this world. Or, Secondly, as expressing the strength of his affections, and the humble and thankful sense he had of Christ's distinguishing favours to them: Lord, how is it? He is amazed at the condescensions of divine grace, as David, Sa2 7:18. What is there in us to deserve so great a favour? Note, 1. Christ's manifesting himself to his disciples is done in a distinguishing way - to them, and not to the world that sits in darkness; to the base, and not to the mighty and noble; to babes, and not to the wise and prudent. Distinguishing favours are very obliging; considering who are passed by, and who are pitched upon. 2. It is justly marvellous in our eyes; for it is unaccountable, and must be resolved into free and sovereign grace. Even so, Father, because it seemed good unto thee. (2.) Christ, in answer hereto, explains and confirms what he had said, Joh 14:23, Joh 14:24. He overlooks what infirmity there was in what Judas spoke, and goes on with his comforts. [1.] He further explains the condition of the promise, which was loving him, and keeping his commandments. And, as to this, he shows what an inseparable connection there is between love and obedience; love is the root, obedience is the fruit. First, Where a sincere love to Christ is in the heart, there will be obedience: "If a man love me indeed, that love will be such a commanding constraining principle in him, that, no question, he will keep my words." Where there is true love to Christ there is a value for his favour, a veneration for his authority, and an entire surrender of the whole man to his direction and government. Where love is, duty follows of course, is easy and natural, and flows from a principle of gratitude. Secondly, On the other hand, where there is no true love to Christ there will be no care to obey him: He that loveth me not keepeth not my sayings, Joh 14:24. This comes in here as a discovery of those that do not love Christ; whatever they pretend, certainly those do not love him that believe not his truths, and obey not his laws, to whom Christ's sayings are but as idle tales, which he heeds not, or hard sayings, which he likes not. It is also a reason why Christ will not manifest himself to the world that doth not love him, because they put this affront upon him, not to keep his sayings; why should Christ be familiar with those that will be strange to him? [2.] He further explains the promise (Joh 14:23): If a man thus love me, I will manifest myself to him. First, My Father will love him; this he had said before (Joh 14:21), and here repeats it for the confirming of our faith; because it is hard to imagine that the great god should make those the objects of his love that had made themselves vessels of his wrath. Jude wondered that Christ should manifest himself to them; but this answers it, "If my Father love you, why should not I be free with you?" Secondly, We will come unto him, and make our abode with him. This explains the meaning of Christ's manifesting himself to him, and magnifies the favour. 1. Not only,I will, but, We will, I and the Father, who, in this, are one. See Joh 14:9. The light and love of God are communicated to man in the light and love of the Redeemer, so that wherever Christ is formed the image of God is stamped. 2. Not only, "I will show myself to him at a distance," but, "We will come to him, to be near him, to be with him," such are the powerful influences of divine graces and comforts upon the souls of those that love Christ in sincerity. 3. Not only, "I will give him a transient view of me, or make him a short and running visit," but, We will take up our abode with him which denotes complacency in him and constancy to him. God will not only love obedient believers, but he will take a pleasure in loving them, will rest in love to them, Zep 3:17. He will be with them as at his home. [3.] He gives a good reason both to bind us to observe the condition and encourage us to depend upon the promise. The word which you hear is not mine, but his that sent me, Joh 14:24. To this purport he had often spoken (Joh 7:16; Joh 8:28; Joh 12:44), and here it comes in very pertinently. First, the stress of duty is laid upon the precept of Christ as our rule, and justly, for that word of Christ which we are to keep is the Father's word, and his will the Father's will. Secondly, The stress of our comfort is laid upon the promise of Christ. But forasmuch as, in dependence upon that promise, we must deny ourselves, and take up our cross, and quit all, it concerns us to enquire whether the security be sufficient for us to venture our all upon; and this satisfies us that it is, that the promise is not Christ's bare word, but the Father's which sent him, which therefore we may rely upon.

Here Christ discourses concerning hatred, which is the character and genius of the devil's kingdom, as love is of the kingdom of Christ. Observe here, I. Who they are in whom this hatred is found - the world, the children of this world, as distinguished from the children of God; those who are in the interests of the god of this world, whose image they bear, and whose power they are subject to; all those, whether Jews or Gentiles, who would not come into the church of Christ, which he audibly called, and visibly separates from this evil world. The calling of these the world intimates, 1. Their number; there were a world of people that opposed Christ and Christianity. Lord, how were they increased that troubled the Son of David! I fear, if we should put it to the vote between Christ and Satan, Satan would out-poll us quite. 2. Their confederacy and combination; these numerous hosts are embodied, and are as one, Psa 83:5. Jews and Gentiles, that could agree in nothing else, agreed to persecute Christ's minister. 3. Their spirit and disposition; they are men of the world (Psa 17:13, Psa 17:14), wholly devoted to this world and the things of it, and never thinking of another world. The people of God, though they are taught to hate the sins of sinners, yet not their persons, but to love and do good to all men. A malicious, spiteful, envious spirit, is not the spirit of Christ, but of the world. II. Who are they against whom this hatred is levelled-against the disciples of Christ, against Christ himself, and against the Father. 1. The world hates the disciples of Christ: The world hateth you (Joh 15:19); and he speaks of it as that which they must expect and count upon, Joh 15:18, as Jo1 3:13. (1.) Observe how this comes in here. [1.] Christ had expressed the great kindness he had for them as friends; but, lest they should be puffed up with this, there was given them, as there was to Paul, a thorn in the flesh, that is, as it is explained there, reproaches and persecutions for Christ's sake, Co2 12:7, Co2 12:10. [2.] He had appointed them their work, but tells them what hardships they should meet with in it, that it might not be a surprise to them, and that they might prepare accordingly. [3.] He had charged them to love one another, and need enough they had to love one another, for the world would hate them; to be kind to one another, for they would have a great deal of unkindness and ill-will from those that were without. "Keep peace among yourselves, and this will fortify you against the world's quarrels with you." Those that are in the midst of enemies are concerned to hold together. (2.) Observe what is here included. [1.] The world's enmity against the followers of Christ: it hateth them. Note, Whom Christ blesseth the world curseth. The favourites and heirs of heaven have never been the darlings of this world, since the old enmity was put between the seed of the woman and of the serpent. Why did Cain hate Abel, but because his works were righteous? Esau hated Jacob because of the blessing; Joseph's brethren hated him because his father loved him; Saul hated David because the Lord was with him; Ahab hated Micaiah because of his prophecies; such are the causeless causes of the world's hatred. [2.] The fruits of that enmity, two of which we have here, Joh 15:20. First, They will persecute you, because they hate you, for hatred is a restless passion. It is the common lot of those who will live godly in Christ Jesus to suffer persecution, Ti2 3:12. Christ foresaw what ill usage his ambassadors would meet with in the world, and yet, for the sake of those few that by their ministry were to be called out of the world, he sent them forth as sheep in the midst of wolves. Secondly, Another fruit of their enmity is implied, that they would reject their doctrine. When Christ says, If they have kept my sayings, they will keep yours, he means, They will keep yours, and regard yours, no more than they have regarded and kept mine. Note, The preachers of the gospel cannot but take the despising of their message to be the greatest injury that can be done to themselves; as it was a great affront to Jeremiah to say, Let us not give heed to any of his words, Jer 18:18. [3.] The causes of that enmity. The world will hate them, First, Because they do not belong to it (Joh 15:19): "If you were of the world, of its spirit, and in its interests, if you were carnal and worldly, the world would love you as its own; but, because you are called out of the world, it hates you, and ever will." Note, 1. We are not to wonder if those that are devoted to the world are caressed by it as its friends; most men bless the covetous, Psa 10:3; Psa 49:18. 2. Nor are we to wonder if those that are delivered from the world are maligned by it as its enemies; when Israel is rescued out of Egypt, the Egyptians will pursue them. Observe, The reason why Christ's disciples are not of the world is not because they have by their own wisdom and virtue distinguished themselves from the world, but because Christ hath chosen them out of it, to set them apart for himself; and this is the reason why the world hates them; for, (1.) The glory which by virtue of this choice they are designed for sets them above the world, and so makes them the objects of its envy. The saints shall judge the world, and the upright have dominion, and therefore they are hated. (2.) The grace which by virtue of this choice they are endued with sets them against the world; they swim against the stream of the world, and are not conformed to it; they witness against it, and are not conformed to it. This would support them under all the calamities which the world's hatred would bring upon them, that they were hated because they were the choice and the chosen ones of the Lord Jesus, and were not of the world. Now, [1.] This was no just cause for the world's hatred of them. If we do any thing to make ourselves hateful, we have reason to lament it; but, if men hate us for that for which they should love and value us, we have reason to pity them, but no reason to perplex ourselves. Nay, [2.] This was just cause for their own joy. He that is hated because he is rich and prospers cares not who has the vexation of it, while he has the satisfaction of it. - Populus me sibilat, at mihi plaudo Ipse domi - - Let them hiss on, he cries, While in my own opinion fully blessed. - Timon in Hor. Much more may those hug themselves whom the world hates, but whom Christ loves. Secondly, "Another cause of the world's hating you will be because you do belong to Christ (Joh 15:21): For my name's sake." Here is the core of the controversy; whatever is pretended, this is the ground of the quarrel, they hate Christ's disciples because they bear his name, and bear up his name in the world. Note, 1. It is the character of Christ's disciples that they stand up for his name. The name into which they were baptized is that which they will live and die by. 2. It has commonly been the lot of those that appear for Christ's name to suffer for so doing, to suffer many things, and hard things, all these things. It is matter of comfort to the greatest sufferers if they suffer for Christ's name's sake. If you be reproached for the name of Christ, happy are you (Pe1 4:14), happy indeed, considering not only the honour that is imprinted upon those sufferings (Act 5:41), but the comfort that is infused into them, and especially the crown of glory which those sufferings lead to. If we suffer with Christ, and for Christ, we shall reign with him. Thirdly, After all, it is the world's ignorance that is the true cause of its enmity to the disciples of Christ (Joh 15:21): Because they know not him that sent me. 1. They know not God. If men had but a due acquaintance with the very first principles of natural religion, and did but know God, though they did not embrace Christianity, yet they could not hate and persecute it. Those have no knowledge who eat up God's people, Psa 14:4. 2. They know not God as he that sent our Lord Jesus, and authorized him to be the great Mediator of the peace. We do not rightly know God if we do not know him in Christ, and those who persecute those whom he sends make it to appear that they know not that he was sent of God. See Co1 2:8. 2. The world hates Christ himself. And this is spoken of here for two ends: - (1.) To mitigate the trouble of his followers, arising from the world's hatred, and to make it the less strange, and the less grievous (Joh 15:18): You know that it hated me before you, prōton humōn. We read it as signifying priority of time; he began in the bitter cup of suffering, and then left us to pledge him; but it may be read as expressing his superiority over them: "You know that it hated me, your first, your chief and captain, your leader and commander." [1.] If Christ, who excelled in goodness, and was perfectly innocent and universally beneficent, was hated, can we expect that any virtue or merit of ours should screen us from malice? [2.] If our Master, the founder of our religion, met with so much opposition in the planting of it, his servants and followers can look for no other in propagating and professing it. For this he refers them (Joh 15:20) to his own word, at their admission into discipleship: Remember the word that I said unto you. It would help us to understand Christ's latter sayings to compare them with his former sayings. Nor would any thing contribute more to the making of us easy than remembering the words of Christ, which will expound his providences. Now in this word there is, First, A plain truth: The servant is not greater than his Lord. This he had said to them. Mat 10:24. Christ is our Lord, and therefore we must diligently attend all his motions, and patiently acquiesce in all his disposals, for the servant is inferior to his lord. The plainest truths are sometimes the strongest arguments for the hardest duties; Elihu answers a multitude of Job's murmurings with this one self-evident truth, that God is greater than man, Job 33:12. So here is, Secondly, A proper inference drawn from it: "If they have persecuted men, as you have seen, and are likely to see much more, they will also persecute you; you may expect it and count upon it: for," 1. "You will do the same that I have done to provoke them; you will reprove them for their sins, and call them to repentance, and give them strict rules of holy living, which they will not bear." 2. "You cannot do more than I have done to oblige them; after so great an instance, let none wonder if they suffer ill for doing well." He adds, "If they have kept my sayings, they will keep yours also; as there have been a few, and but a few, that have been wrought upon by my preaching, so there will be by yours a few, and but a few." Some give another sense of this, making etērēsan to be put for parētērēsan. "If they have lain in wait for my sayings, with a design to ensnare me, they will in like manner lie in wait to entangle you in your talk." (2.) To aggravate the wickedness of this unbelieving world, and to discover its exceeding sinfulness; to hate and persecute the apostles was bad enough, but in them to hate and persecute Christ himself was much worse. The world is generally in an ill name in scripture, and nothing can put it into a worse name than this, that it hated Jesus Christ. There is a world of people that are haters of Christ. Two things he insists upon to aggravate the wickedness of those that hated him: - [1.] That there was the greatest reason imaginable why they should love him; men's good words and good works usually recommend them; now as to Christ, First, His words were such as merited their love (Joh 15:22): "If I had not spoken unto them, to court their love, they had not had sin, their opposition had not amounted to a hatred of me, their sin had been comparatively no sin. But now that I have said so much to them to recommend myself to their best affections they have no pretence, no excuse for their sin." Observe here, 1. The advantage which those have that enjoy the gospel; Christ in it comes and speaks to them; he spoke in person to the men of that generation, and is still speaking to us by our Bibles and ministers, and as one that has the most unquestionable authority over us, and affection for us. Every word of his is pure, carries with it a commanding majesty, and yet a condescending tenderness, able, one would think, to charm the deafest adder. 2. The excuse which those have that enjoy not the gospel: "If I had not spoken to them, if they had ever heard of Christ and of salvation by him, they had not had sin." (1.) Not this kind of sin. They had not been chargeable with a contempt of Christ if he had not come and made a tender of his grace to them. As sin is not imputed where there is no law, so unbelief is not imputed where there is no gospel; and, where it is imputed, it is thus far the only damning sin, that, being a sin against the remedy, other sin would not damn if the guilt of them were not bound on with this. (2.) Not such a degree of sin. If they had not had the gospel among them, their other sins had not been so bad; for the times of ignorance God winked at, Luk 12:47, Luk 12:48. 3. The aggravated guilt which those lie under to whom Christ has come and spoken in vain, whom he has called and invited in vain, with whom he has reasoned and pleaded in vain; They have no cloak for their sin; they are altogether inexcusable, and in the judgment day will be speechless, and will not have a word to say for themselves. Note, The clearer and fuller the discoveries are which are made to us of the grace and truth of Jesus Christ, the more is said to us that is convincing and endearing, the greater is our sin if we do not love him and believe in him. The word of Christ strips sin of its cloak, that it may appear sin. Secondly, His works were such as merited their love, as well as his words (Joh 15:24): "If I had not done among them, in their country, and before their eyes, such works as no other man ever did, they had not had sin; their unbelief and enmity had been excusable, and they might have had some colour to say that my word was not to be credited, if not otherwise confirmed;" but he produced satisfactory proofs of his divine mission, works which no other man did. Note, 1. As the Creator demonstrates his power and Godhead by his works (Rom 1:20), so doth the Redeemer. His miracles, his mercies, works of wonder and works of grace, prove him sent of God, and sent on a kind errand. 2. Christ's works were such as no man ever did. No common person that had not a commission from heaven, and God with him, could work miracles, Joh 3:2. And no prophet ever wrought such miracles, so many, so illustrious. Moses and Elias wrought miracles as servants, by a derived power; but Christ, as a Son, by his own power. This was it that amazed the people, that with authority he commanded diseases and devils (Mar 1:27); they owned they never saw the like, Mar 2:12. They were all good works, works of mercy; and this seems especially intended here, for he is upbraiding them with this, that they hated him. One that was so universally useful, more than ever any man was, one would think, should have been universally beloved, and yet even he is hated. 3. The works of Christ enhance the guilt of sinners' infidelity and enmity to him, to the last degree of wickedness and absurdity. If they had only heard his words, and not seen his works, - if we had only his sermons upon record, and not his miracles, unbelief might have pleaded want of proof; but now it has no excuse. Nay, the rejecting of Christ, both by them and us, has in it the sin, not only of obstinate unbelief, but of base ingratitude. They saw Christ to be most amiable, and studious to do them a kindness; yet they hated him, and studied to do him mischief. And we see in his word that great love wherewith he loved us, and yet are not wrought upon by it. [2.] That there was no reason at all why they should hate him. Some that at one time will say and do that which is recommending, yet at another time will say and do that which is provoking and disobliging; but our Lord Jesus not only did much to merit men's esteem and good-will, but never did any thing justly to incur their displeasure; this he pleads by quoting a scripture for it (Joh 15:25): "This comes to pass, this unreasonable hatred of me, and of my disciples for my sake, that the word might be fulfilled which is written in their law" (that is, in the Old Testament, which is a law, and was received by them as a law), "They hated me without a cause;" this David speaks of himself as a type of Christ, Psa 35:19; Psa 69:4. Not, First, Those that hate Christ hate him without any just cause; enmity to Christ is unreasonable enmity. We think those deserve to be hated that are haughty and froward, but Christ is meek and lowly, compassionate and tender; those also that under colour of complaisance are malicious, envious, and revengeful, but Christ devoted himself to the service of those that used him, nay, and of those that abused him; toiled for others' ease, and impoverished himself to enrich us. Those we think hateful that are hurtful to kings and provinces, and disturbers of the public peace; but Christ, on the contrary, was the greatest blessing imaginable to his country, and yet was hated. He testified indeed that their works were evil, with a design to make them good, but to hate him for this cause was to hate him without cause. Secondly, Herein the scripture was fulfilled, and the antitype answered the type. Saul and his courtiers hated David without cause, for he had been serviceable to him with his harp, and with his sword; Absalom and his party hated him, though to him he had been an indulgent father, and to them a great benefactor. Thus was the Son of David hated, and hunted most unjustly. Those that hated Christ did not design there in to fulfil the scripture; but God, in permitting it, had that in his eye; and it confirms our faith in Christ as the Messiah that even this was foretold concerning him, and, being foretold, was accomplished in him. And we must not think it strange or hard if it have a further accomplishment in us. We are apt to justify our complaints of injuries done us with this, that they are causeless, whereas the more they are so the more they are like the sufferings of Christ, and may be the more easily borne. 3. In Christ the world hates God himself; this is twice said here (Joh 15:23): He that hateth me, though he thinks his hatred goes no further, yet really he hates my Father also. And again, Joh 15:24, They have seen and hated both me and my Father. Note, (1.) There are those that hate God, notwithstanding the beauty of his nature and the bounty of his providence; they are enraged at his justice, as the devils that believe it and tremble, are vexed at his dominion, and would gladly break his bands asunder. Those who cannot bring themselves to deny that there is a God, and yet wish there were none, they see and hate him. (2.) Hatred of Christ will be construed and adjudged hatred of God, for he is in his person his Father's express image, and in his office his great agent and ambassador. God will have all men to honour the Son as they honour the Father, and therefore what entertainment the Son has, that the Father has. Hence it is easy to infer that those who are enemies to the Christian religion, however they may cry up natural religion, are really enemies to all religion. Deists are in effect atheists, and those that ridicule the light of the gospel would, if they could, extinguish even natural light, and shake off all obligations of conscience and the fear of God. Let an unbelieving malignant world know that their enmity to the gospel of Christ will be looked upon in the great day as an enmity to the blessed God himself; and let all that suffer for righteousness' sake, according to the will of God, take comfort from this; if God himself be hated in them, and struck at through him, they need not be either ashamed of their cause or afraid of the issue.

As it was usual with the Old Testament prophets to comfort the church in its calamities with the promise of the Messiah (Isa 9:6; Mic 5:6; Zac 3:8); so, the Messiah being come, the promise of the Spirit was the great cordial, and is still. Three things we have here concerning the Comforter's coming: - I. That Christ's departure was absolutely necessary to the Comforter's coming, Joh 16:7. The disciples were so loth to believe this that Christ saw cause to assert it with a more than ordinary solemnity: I tell you the truth. We may be confident of the truth of everything that Christ told us; he has no design to impose upon us. Now, to make them easy, he here tells them, 1. In general, It was expedient for them that he should go away. This was strange doctrine, but if it was true it was comfortable enough, and showed them how absurd their sorrow was. It is expedient, not only for me, but for you also, that I go away; though they did not see it, and are loth to believe it, so it is. Note, (1.) Those things often seem grievous to us that are really expedient for us; and particularly our going away when we have finished our course. (2.) Our Lord Jesus is always for that which is most expedient for us, whether we think so or no. He deals not with us according to the folly of our own choice, but graciously over-rules it, and gives us the physic we are loth to take, because he knows it is good for us. 2. It was therefore expedient because it was in order to the sending of the Spirit. Now observe, (1.) That Christ's going was in order to the Comforter's coming. [1.] This is expressed negatively: If I go not away, the Comforter will not come. And why not? First, So it was settled in the divine counsels concerning this affair, and the measure must not be altered; shall the earth be forsaken for them? He that gives freely may recall one gift before he bestows another, while we would fondly hold all. Secondly, It is congruous enough that the ambassador extraordinary should be recalled, before the envoy come, that is constantly to reside. Thirdly, The sending of the Spirit was to be the fruit of Christ's purchase, and that purchase was to be made by his death, which was his going away. Fourthly, It was to be an answer to his intercession within the veil. See Joh 14:16. Thus must this gift be both paid for, and prayed for, by our Lord Jesus, that we might learn to put the greater value upon it. Fifthly, The great argument the Spirit was to use in convincing the world must be Christ's ascension into heaven, and his welcome here. See Joh 16:10, and Joh 7:39. Lastly, The disciples must be weaned from his bodily presence, which they were too apt to dote upon, before they were duly prepared to receive the spiritual aids and comforts of a new dispensation. [2.] It is expressed positively: If I depart I will send him to you; as though he had said, "Trust me to provide effectually that you shall be no loser by my departure." The glorified Redeemer is not unmindful of his church on earth, nor will ever leave it without its necessary supports. Though he departs, he sends the Comforter, nay, he departs on purpose to send him. Thus still, though one generation of ministers and Christians depart, another is raised up in their room, for Christ will maintain his own cause. (2.) That the presence of Christ's Spirit in his church is so much better, and more desirable, than his bodily presence, that it was really expedient for us that he should go away, to send the Comforter. His corporal presence could be put in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered in his name. Christ's bodily presence draws men's eyes, his Spirit draws their hearts; that was the letter which kills, his Spirit gives life. II. That the coming of the Spirit was absolutely necessary to the carrying on of Christ's interests on earth (Joh 16:8): And when he is come, elthōn ekeinos. He that is sent is willing of himself to come, and at his first coming he will do this, he will reprove, or, as the margin reads it, he will convince the world, by your ministry, concerning sin, righteousness, and judgment. 1. See here what the office of the Spirit is, and on what errand he is sent. (1.) To reprove. The Spirit, by the word and conscience, is a reprover; ministers are reprovers by office, and by them the Spirit reproves. (2.) To convince. It is a law-term, and speaks the office of the judge in summing up the evidence, and setting a matter that has been long canvassed in a clear and true light. He shall convince, that is, "He shall put to silence the adversaries of Christ and his cause, by discovering and demonstrating the falsehood and fallacy of that which they have maintained, and the truth and certainty of that which they have opposed." Note, Convincing work is the Spirit's work; he can do it effectually, and none but he; man may open the cause, but it is the Spirit only that can open the heart. The Spirit is called the Comforter (Joh 16:7), and here it is said, He shall convince. One would think this were cold comfort, but it is the method the Spirit takes, first to convince, and then to comfort; first to lay open the wound, and then to apply healing medicines. Or, taking conviction more generally, for a demonstration of what is right, it intimates that the Spirit's comforts are solid, and grounded upon truth. 2. See who they are whom he is to reprove and convince: The world, both Jew and Gentile. (1.) He shall give the world the most powerful means of conviction, for the apostles shall go into all the world, backed by the Spirit, to preach the gospel, fully proved. (2.) He shall sufficiently provide for the taking off and silencing of the objections and prejudices of the world against the gospel. Many an infidel was convinced of all and judged of all, Co1 14:24. (3.) He shall effectually and savingly convince many in the world, some in every age, in every place, in order to their conversion to the faith of Christ. Now this was an encouragement to the disciples, in reference to the difficulties they were likely to meet with, [1.] That they should see good done, Satan's kingdom fall like lightning, which would be their joy, as it was his. Even this malignant world the Spirit shall work upon; and the conviction of sinners is the comfort of faithful ministers. [2.] That this would be the fruit of their services and sufferings, these should contribute very much to this good work. 3. See what the Spirit shall convince the world of. (1.) Of sin (Joh 16:9), because they believe not on me. [1.] The Spirit is sent to convince sinners of sin, not barely to tell them of it; in conviction there is more than this; it is to prove it upon them, and force them to own it, as they (Joh 8:9) that were convicted of their own consciences. Make them to know their abominations. The Spirit convinces of the fact of sin, that we have done so and so; of the fault of sin, that we have done ill in doing so; of the folly of sin, that we have acted against right reason, and our true interest; of the filth of sin, that by it we are become odious to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Spirit demonstrates the depravity and degeneracy of the whole world, that all the world is guilty before God. [2.] The Spirit, in conviction, fastens especially upon the sin of unbelief, their not believing in Christ, First, As the great reigning sin. There was, and is, a world of people, that believe not in Jesus Christ, and they are not sensible that it is their sin. Natural conscience tells them that murder and theft are sin; but it is a supernatural work of the spirit to convince them that it is a sin to suspend their belief of the gospel, and to reject the salvation offered by it. Natural religion, after it has given us its best discoveries and directions, lays and leaves us under this further obligation, that whatever divine revelation shall be made to us at any time, with sufficient evidence to prove it divine, we accept it, and submit to it. This law those transgress who, when God speaketh to us by his Son, refuse him that speaketh; and therefore it is sin. Secondly, As the great ruining sin. Every sin is so in its own nature; no sin is so to them that believe in Christ; so that it is unbelief that damns sinners. It is because of this that they cannot enter into rest, that they cannot escape the wrath of God; it is a sin against the remedy. Thirdly, As that which is at the bottom of all sin; so Calvin takes it. The Spirit shall convince the world that the true reason why sin reigns among them is because they are not by faith united to Christ. Ne putimus vel guttam unam rectitudinis sine Christo nobis inesse - Let us not suppose that, apart from Christ, we have a drop of rectitude. - Calvin. (2.) Of righteousness, because I go to my Father, and you see me no more, Joh 16:10. We may understand this, [1.] Of Christ's personal righteousness. He shall convince the world that Jesus of Nazareth was Christ the righteous (Jo1 2:1), as the centurion owned (Luk 23:47), Certainly this was a righteous man. His enemies put him under the worst of characters, and multitudes were not or would not be convinced but that he was a bad man, which strengthened their prejudices against his doctrine; but he is justified by the spirit (Ti1 3:16), he is proved to be a righteous man, and not, a deceiver; and then the point is in effect gained; for he is either the great Redeemer or a great cheat; but a cheat we are sure he is not. Now by what medium or argument will the Spirit convince men of the sincerity of the Lord Jesus? Why, First, Their seeing him no more will contribute something towards the removal of their prejudices; they shall see him no more in the likeness of sinful flesh, in the form of a servant, which made them slight him. Moses was more respected after his removal than before. But, Secondly, His going to the Father would be a full conviction of it. The coming of the Spirit, according to the promise, was a proof of Christ's exaltation to God's right hand (Act 2:33), and this was a demonstration of his righteousness; for the holy God would never set a deceiver at his right hand. [2.] Of Christ's righteousness communicated to us for our justification and salvation; that everlasting righteousness which Messiah was to bring in, Dan 9:24. Now, First, The Spirit shall convince men of this righteousness. Having by convictions of sin shown them their need of a righteousness, lest this should drive them to despair he will show them where it is to be had, and how they may, upon their believing, be acquitted from guilt, and accepted as righteous in God's sight. It was hard to convince those of this righteousness that went about to establish their own (Rom 10:3), but the Spirit will do it. Secondly, Christ's ascension is the great argument proper to convince men of this righteousness: I go to the Father, and, as an evidence of my welcome with him, you shall see me no more. If Christ had left any part of his undertaking unfinished, he had been sent back again; but now that we are sure he is at the right hand of God, we are sure of being justified through him. (3.) Of judgment, because the prince of this world is judged, Joh 16:11. Observe here, [1.] The devil, the prince of this world, was judged, was discovered to be a great deceiver and destroyer, and as such judgment was entered against him, and execution in part done. He was cast out of the Gentile world when his oracles were silenced and his altars deserted, cast out of the bodies of many in Christ's name, which miraculous power continued long in the church; he was cast out of the souls of people by the grace of God working with the gospel of Christ; he fell as lightning from heaven. [2.] This is a good argument wherewith the Spirit convinces the world of judgment, that is, First, Of inherent holiness and sanctification, Mat 12:18. By the judgment of the prince of this world, it appears that Christ is stronger than Satan, and can disarm and dispossess him, and set up his throne upon the ruin of his. Secondly, Of a new and better dispensation of things. He shall show that Christ's errand into the world was to set things to right in it, and to introduce times of reformation and regeneration; and he proves it by this, that the prince of this world, the great master of misrule, is judged and expelled. All will be well when his power is broken who made the mischief. Thirdly, Of the power and dominion of the Lord Jesus. He shall convince the world that all judgment is committed to him, and that he is the Lord of all, which is evident by this, that he has judged the prince of this world, has broken the serpent's head, destroyed him that had the power of death, and spoiled principalities; if Satan be thus subdued by Christ, we may be sure no other power can stand before him. Fourthly, Of the final day of judgment: all the obstinate enemies of Christ's gospel and kingdom shall certainly be reckoned with at last, for the devil, their ringleader, is judged. III. That the coming of the Spirit would be of unspeakable advantage to the disciples themselves. The Spirit has work to do, not only on the enemies of Christ, to convince and humble them, but upon his servants and agents, to instruct and comfort them; and therefore it was expedient for them that he should go away. 1. He intimates to them the tender sense he had of their present weakness (Joh 16:12): I have yet many things to say unto you (not which should have been said, but which he could and would have said), but you cannot bear them now. See what a teacher Christ is. (1.) None like him for copiousness; when he has said much, he has still many things more to say; treasures of wisdom and knowledge are hid in him, if we be not straitened in ourselves. (2.) None like him for compassion; he would have told them more of the things pertaining to the kingdom of God, particularly of the rejection of the Jews and the calling of the Gentiles, but they could not bear it, it would have confounded and stumbled them, rather than have given them any satisfaction. When, after his resurrection, they spoke to him of restoring the kingdom to Israel, he referred them to the coming of the Holy Ghost, by which they should receive power to bear those discoveries which were so contrary to the notions they had received that they could not bear them now. 2. He assures them of sufficient assistances, by the pouring out of the Spirit. They were now conscious to themselves of great dulness, and many mistakes; and what shall they do now their master is leaving them? "But when he, the Spirit of Truth, is come, you will be easy, and all will be well." Well indeed; for he shall undertake to guide the apostles, and glorify Christ. (1.) To guide the apostles. He will take care, [1.] That they do not miss their way: He will guide you; as the camp of Israel was guided through the wilderness by the pillar of cloud and fire. The Spirit guided their tongues in speaking, and their pens in writing, to secure them from mistakes. The Spirit is given us to be our guide (Rom 8:14), not only to show us the way, but to go along with us, by his continued aids and influences. [2.] That they do not come short of their end: He will guide them into all truth, as the skilful pilot guides the ship into the port it is bound for. To be led into a truth is more than barely to know it; it is to be intimately and experimentally acquainted with it; to be piously and strongly affected with it; not only to have the notion of it in our heads, but the relish and savour and power of it in our hearts; it denotes a gradual discovery of truth shining more and more: "He shall lead you by those truths that are plain and easy to those that are more difficult." But how into all truth? The meaning is, First, Into the whole truth relating to their embassy; whatever was needful or useful for them to know, in order to the due discharge of their office, they should be fully instructed in it; what truths they were to teach others the Spirit would teach them, would give them the understanding of, and enable them both to explain and to defend. Secondly, Into nothing but the truth. All that he shall guide you into shall be truth (Jo1 2:27); the anointing is truth. In the following words he proves both these: - 1. "The Spirit shall teach nothing but the truth, for he shall not speak of himself any doctrine distinct from mine, but whatsoever he shall hear, and knows to be the mind of the Father, that, and that only, shall he speak." This intimates, (1.) That the testimony of the Spirit, in the word and by the apostles, is what we may rely upon. The Spirit knows and searches all things, even the deep things of God, and the apostles received that Spirit (Co1 2:10, Co1 2:11), so that we may venture our souls upon the Spirit's word. (2.) That the testimony of the Spirit always concurs with the word of Christ, for he does not speak of himself, has no separate interest or intention of his own, but, as in essence so in records, he is one with the Father and the Son, Jo1 5:7. Men's word and spirit often disagree, but the eternal Word and the eternal Spirit never do. 2. "He shall teach you all truth, and keep back nothing that is profitable for you, for he will show you things to come." The Spirit was in the apostles a Spirit of prophecy; it was foretold that he should be so (Joe 2:28), and he was so. The Spirit showed them things to come, as Act 11:28; Act 20:23; Act 21:11. The Spirit spoke of the apostasy of the latter times, Ti1 4:1. John, when he was in the Spirit had things to come shown him in vision. Now this was a great satisfaction to their own minds, and of use to them in their conduct, and was also a great confirmation of their mission. Jansenius has a pious note upon this: We should not grudge that the Spirit does not show us things to come in this world, as he did to the apostles; let it suffice that the Spirit in the word hath shown us things to come in the other world, which are our chief concern. (2.) The Spirit undertook to glorify Christ, Joh 16:14, Joh 16:15. [1.] Even the sending of the Spirit was the glorifying of Christ. God the Father glorified him in heaven, and the Spirit glorified him on earth. It was the honour of the Redeemer that the Spirit was both sent in his name and sent on his errand, to carry on and perfect his undertaking. All the gifts and graces of the Spirit, all the preaching and all the writing of the apostles, under the influence of the Spirit, the tongues, and miracles, were to glorify Christ. [2.] The Spirit glorified Christ by leading his followers into the truth as it is in Jesus, Eph 4:21. He assures them, First, that the Spirit should communicate the things of Christ to them: He shall receive of mine, and shall show it unto you. As in essence he proceeded from the Son, so in influence and operation he derived from him. He shall take ek tou emou - of that which is mine. All that the Spirit shows us, that is, applies to us, for our instruction and comfort, all that he gives us for our strength and quickening, and all that he secures and seals to us, did all belong to Christ, and was had and received from him. All was his, for he bought it, and paid dearly for it, and therefore he had reason to call it his own; his, for he first received it; it was given him as the head of the church, to be communicated by him to all his members. The Spirit came not to erect a new kingdom, but to advance and establish the same kingdom that Christ had erected, to maintain the same interest and pursue the same design; those therefore that pretend to the Spirit, and vilify Christ, give themselves the lie, for he came to glorify Christ. Secondly, That herein the things of God should be communicated to us. Lest any should think that the receiving of this would not make them much the richer, he adds, All things that the Father hath are mine. As God, all that self-existent light and self-sufficient happiness which the Father has, he has; as Mediator, all things are delivered to him of the Father (Mat 11:27); all that grace and truth which God designed to show us he lodged in the hands of the Lord Jesus, Col 1:19. Spiritual blessings in heavenly things are given by the Father to the Son for us, and the Son entrusts the Spirit to convey them to us. Some apply it to that which goes just before: He shall show you things to come, and so it is explained by Rev 1:1. God gave it to Christ, and he signified it to John, who wrote what the Spirit said, Rev 1:1.

Here we have, I. The circumstances of this prayer, Joh 17:1. Many a solemn prayer Christ made in the days of his flesh (sometimes he continued all night in prayer), but none of his prayers are recorded so fully as this. Observe, 1. The time when he prayed this prayer; when he had spoken these words, had given the foregoing farewell to his disciples, he prayed this prayer in their hearing; so that, (1.) It was a prayer after a sermon; when he had spoken from God to them, he turned to speak to God for them. Note, Those we preach to we must pray for. He that was to prophesy upon the dry bones was also to pray, Come, O breath, and breathe upon them. And the word preached should be prayed over, for God gives the increase. (2.) It was a prayer after sacrament; after Christ and his disciples had eaten the passover and the Lord's supper together, and he had given them a suitable exhortation, he closed the solemnity with this prayer, that God would preserve the good impressions of the ordinance upon them. (3.) It was a family-prayer. Christ's disciples were his family, and, to set a good example before the masters of families, he not only, as the son of Abraham, taught his household (Gen 18:19), but, as a son of David, blessed his household (Sa2 6:20), prayed for them and with them. (4.) It was a parting prayer. When we and our friends are parting, it is good to part with prayer, Act 20:36. Christ was parting by death, and that parting should be sanctified and sweetened by prayer. Dying Jacob blessed the twelve patriarchs, dying Moses the twelve tribes, and so, here, dying Jesus the twelve apostles. (5.) It was a prayer that was a preface to his sacrifice, which he was now about to offer on earth, specifying the favours and blessings designed to be purchased by the merit of his death for those that were his; like a deed leading the uses of a fine, and directing to what intents and purposes it shall be levied. Christ prayed then as a priest now offering sacrifice, in the virtue of which all prayers were to be made. (6.) It was a prayer that was a specimen of his intercession, which he ever lives to make for us within the veil. Not that in his exalted state he addresses himself to his Father by way of humble petition, as when he was on earth. No, his intercession in heaven is a presenting of his merit to his Father, with a suing out of the benefit of it for all his chosen ones. 2. The outward expression of fervent desire which he used in this prayer: He lifted up his eyes to heaven, as before (Joh 11:41); not that Christ needed thus to engage his own attention, but he was pleased thus to sanctify this gesture to those that use it, and justify it against those that ridicule it. It is significant of the lifting up of the soul to God in prayer, Psa 25:1. Sursum corda was anciently used as a call to prayer, Up with your hearts, up to heaven; thither we must direct our desires in prayer, and thence we must expect to receive the good things we pray for. II. The first part of the prayer itself, in which Christ prays for himself. Observe here, 1. He prays to God as a Father: He lifted up his eyes, and said, Father. Note, As prayer is to be made to God only, so it is our duty in prayer to eye him as a Father, and to call him our Father. All that have the Spirit of adoption are taught to cry Abba, Father, Joh 17:25. For it will be of great use to us in prayer, both for direction and for encouragement, to call God as we hope to find him. 2. He prayed for himself first. Though Christ, as God, was prayed to, Christ, as man, prayed; thus it became him to fulfill all righteousness. It was said to him, as it is said to us, Ask, and I will give thee, Psa 2:8. What he had purchased he must ask for; and shall we expect to have what we never merited, but have a thousand times forfeited, unless we pray for it? This puts an honour upon prayer, that it was the messenger Christ sent on his errands, the way in which even he corresponded with Heaven. It likewise gives great encouragement to praying people, and cause to hope that even the prayer of the destitute shall not be despised; time was when he that is advocate for us had a cause of his own to solicit, a great cause, on the success of which depended all his honour as Mediator; and this he was to solicit in the same method that is prescribed to us, by prayers and supplications (Heb 5:7), so that he knows the heart of a petitioner (Exo 23:9), he knows the way. Now observe, Christ began with prayer for himself, and afterwards prayed for his disciples; this charity must begin at home, though it must not end there. We must love and pray for our neighbor as ourselves, and therefore must in a right manner love and pray for ourselves first. Christ was much shorter in his prayer for himself than in his prayer for his disciples. Our prayers for the church must not be crowded into a corner of our prayers; in making supplication for all saints, we have room enough to enlarge, and should not straiten ourselves. Now here are two petitions which Christ puts up for himself, and these two are one - that he might be glorified. But this one petition, Glorify thou me, is twice put up, because it has a double reference. To the prosecution of his undertaking further: Glorify me, that I may glorify thee, in doing what is agreed upon to be yet done, Joh 17:1-3. And to the performance of his undertaking hitherto: "Glorify me, for I have glorified thee. I have done my part, and now, Lord, do thine," Joh 17:4, Joh 17:5. (1.) Christ here prays to be glorified, in order to his glorifying God (Joh 17:1): Glorify thy Son according to thy promise, that thy Son may glorify thee according to his understanding. Here observe, [1.] What he prays for - that he might be glorified in this world: "The hour is come when all the powers of darkness will combine to vilify thy Son; now, Father, glorify him." The Father glorified the Son upon earth, First, Even in his sufferings, by the signs and wonders which attended them. When they that came to take him were thunder-struck with a word, - when Judas confessed him innocent, and sealed that confession with his own guilty blood, - when the judge's wife asleep, and the judge himself awake, pronounced him righteous, - when the sun was darkened, and the veil of the temple rent, then the Father not only justified, but glorified the Son. Nay, Secondly, Even by his sufferings; when he was crucified, he was magnified, he was glorified, Joh 13:31. It was in his cross that he conquered Satan and death; his thorns were a crown, and Pilate in the inscription over his head wrote more than he thought. But, Thirdly, Much more after his sufferings. The Father glorified the Son when he raised him from the dead, showed him openly to chosen witnesses, and poured out the Spirit to support and plead his cause, and to set up his kingdom among men, then he glorified him. This he here prays for, and insists upon. [2.] What he pleads to enforce this request. First, He pleads relation: Glorify thy Son; thy Son as God, as Mediator. It is in consideration of this that the heathen are given him for his inheritance; for thou art my Son, Psa 2:7, Psa 2:8. The devil had tempted him to renounce his sonship with an offer of the kingdoms of this world; but he rejected the offer with disdain, and depended upon his Father for his preferment, and here applies himself to him for it. Note, Those that have received the adoption of sons may in faith pray for the inheritance of sons; if sanctified, then glorified: Father, glorify thy Son. Secondly, He pleads the time: The hour is come; the season prefixed to an hour. The hour of Christ's passion was determined in the counsel of God. He had often said his hour was not yet come; but now it was come, and he knew it. Man knows not his time (Ecc 9:12), but the Son of man did. He calls it this hour (Joh 12:27), and here, the hour; compare Mar 14:35; Joh 16:21. For the hour of the Redeemer's death, which was also the hour of the Redeemer's birth, was the most signal and remarkable hour, and, without doubt, the most critical, that ever was since the clock of time was first set a going. Never was there such an hour as that, nor did ever any hour challenge such expectations of it before, nor such reflections upon it after. 1. "The hour is come in the midst of which I need to be owned." Now is the hour when this grand affair is come to a crisis; after many a skirmish the decisive battle between heaven and hell is now to be fought, and that great cause in which God's honour and man's happiness are together embarked must now be either won or lost for ever. The two champions David and Goliath, Michael and the dragon, are now entering the lists; the trumpet sounds for an engagement that will be irretrievably fatal either to the one or to the other: "Now glorify thy Son, now give him victory over principalities and powers, now let the bruising of his heel be the breaking of the serpent's head, now let thy Son be so upheld as not to fail nor be discouraged." When Joshua went forth conquering and to conquer, it is said, The Lord magnified Joshua; so he glorified his Son when he made the cross his triumphant chariot. 2. "The hour is come in the close of which I expect to be crowned; the hour is come when I am to be glorified, and, set at thy right hand." Betwixt him and that glory there intervened a bloody scene of suffering; but, being short, he speaks as if he made little of it: The hour is come that I must be glorified; and he did not expect it till then. Good Christians in a trying hour, particularly a dying hour, may thus plead: "Now the hour is come, stand by me, appear for me, now or never: now the earthly tabernacle is to be dissolved, the hour is come that I should be glorified." Co2 5:1. Thirdly, He pleads the Father's own interest and concern herein: That thy Son may also glorify thee; for he had consecrated his whole undertaking to his Father's honour. He desired to be carried triumphantly through his sufferings to his glory, that he might glorify the Father two ways: - 1. By the death of the cross, which he was now to suffer. Father, glorify thy name, expressed the great intention of his sufferings, which was to retrieve his Father's injured honour among men, and, by his satisfaction, to come up to the glory of God, which man, by his sin, came short of: "Father, own me in my sufferings, that I may honour thee by them." 2. By the doctrine of the cross, which was now shortly to be published to the world, by which God's kingdom was to be re-established among men. He prays that his Father would so grace his sufferings, and crown them, as not only to take off the offence of the cross, but to make it, to those that are saved, the wisdom of God and the power of God. If God had not glorified Christ crucified, by raising him from the dead, his whole undertaking had been crushed; therefore glorify me, that I may glorify thee. Now thereby he hath taught us, (1.) What to eye and aim at in our prayers, in all our designs and desires - and that is, the honour of God. It being our chief end to glorify God, other things must be sought and attended to in subordination and subserviency to the Lord. "Do this and the other for thy servant, that thy servant may glorify thee. Give me health, that I may glorify thee with my body; success, that I may glorify thee with my estate," etc. Hallowed be thy name must be our first petition, which must fix our end in all our other petitions, Pe1 4:11. (2.) He hath taught us what to expect and hope for. If we sincerely set ourselves to glorify our Father, he will not be wanting to do that for us which is requisite to put us into a capacity of glorifying him, to give us the grace he knows sufficient, and the opportunity he sees convenient. But, if we secretly honour ourselves more than him, it is just with him to leave us in the hand of our own counsels, and then, instead of honouring ourselves, we shall shame ourselves. Fourthly, He pleads his commission (Joh 17:2, Joh 17:3); he desires to glorify his Father, in conformity to, and in pursuance of, the commission given him: "Glorify thy Son, as thou hast given him power, glorify him in the execution of the powers thou hast given him," so it is connected with the petition; or, that thy Son may glorify thee according to the power given him, so it is connected with the plea. Now see here the power of the Mediator. a. The origin of his power: Thou hast given him power; he has it from God, to whom all power belongs. Man, in his fallen state, must, in order to his recovery, be taken under a new model of government, which could not be erected but by a special commission under the broad seal of heaven, directed to the undertaker of that glorious work, and constituting him sole arbitrator of the grand difference that was, and sole guarantee of the grand alliance that was to be, between God and man; so as to this office, he received his power, which was to be executed in a way distinct from his power and government as Creator. Note, The church's king is no usurper, as the prince of this world is; Christ's right to rule is incontestable. b. The extent of his power: He has power over all flesh. (a.) Over all mankind. He has power in and over the world of spirits, the powers of the upper and unseen world are subject to him (Pe1 3:22); but, being now mediating between God and man, he here pleads his power over all flesh. They were men whom he was to subdue and save; out of that race he had a remnant given him, and therefore all that rank of beings was put under his feet. (b.) Over mankind considered as corrupt and fallen, for so he is called flesh, Gen 6:3. If he had not in this sense been flesh, he had not needed a Redeemer. Over this sinful race the Lord Jesus has all power; and all judgment, concerning them, is committed to him; power to bind or loose, acquit or condemn; power on earth to forgive sins or not. Christ, as Mediator, has the government of the whole world put into his hand; he is king of nations, has power even over those that know him not, nor obey his gospel; whom he does not rule, he over-rules, Psa 22:28; Psa 72:8; Mat 28:18; Joh 3:35. c. The grand intention and design of this power: That he should give eternal life to as many as thou hast given him. Here is the mystery of our salvation laid open. (a.) Here is the Father making over the elect to the Redeemer, and giving them to him as his charge and trust; as the crown and recompence of his undertaking. He has a sovereign power over all the fallen race, but a peculiar interest in the chosen remnant; all things were put under his feet, but they were delivered into his hand. (b.) Here is the Son undertaking to secure the happiness of those that were given him, that he would give eternal life to them. See how great the authority of the Redeemer is. He has lives and crowns to give, eternal lives that never die, immortal crowns that never fade. Now consider how great the Lord Jesus is, who has such preferments in his gift; and how gracious he is in giving eternal life to those whom he undertakes to save. [a.] He sanctifies them in this world, gives them the spiritual life which is eternal life in the bud and embryo, Joh 4:14. Grace in the soul is heaven in that soul. [b.] He will glorify them in the other world; their happiness shall be completed in the vision and fruition of God. This only is mentioned, because it supposes all the other parts of his undertaking, teaching them, satisfying for them, sanctifying them, and preparing them for that eternal life; and indeed all the other were in order to this; we are called to his kingdom and glory, and begotten to the inheritance. What is last in execution was first in intention, and that is eternal life. (c.) Here is the subserviency of the Redeemer's universal dominion to this: He has power over all flesh, on purpose that he might give eternal life to the select number. Note, Christ's dominion over the children of men is in order to the salvation of the children of God. All things are for their sakes, Co2 4:15. All Christ's laws, ordinances, and promises, which are given to all, are designed effectually to convey spiritual life, and secure eternal life, to all that were given to Christ; he is head over all things to the church. The administration of the kingdoms of providence and grace are put into the same hand, that all things may be made to concur for good to the called. d. Here is a further explication of this grand design (Joh 17:3): "This is life eternal, which I am empowered and have undertaken to give, this is the nature of it, and this the way leading to it, to know thee the only true God, and all the discoveries and principles of natural religion, and Jesus Christ whom, thou has sent, as Mediator, and the doctrines and laws of that holy religion which he instituted for the recovery of man out of his lapsed state." Here is, (a.) The great end which the Christian religion sets before us, and that is, eternal life, the happiness of an immortal soul in the vision and fruition of an eternal God. This he was to reveal to all, and secure to all that were given him. By the gospel life and immortality are brought to light, are brought to hand, a life which transcends this as much in excellency as it does in duration. (b.) The sure way of attaining this blessed end, which is, by the right knowledge of God and Jesus Christ: "This is life eternal, to know thee," which may be taken two ways - [a.] Life eternal lies in the knowledge of God and Jesus Christ; the present principle of this life is the believing knowledge of God and Christ; the future perfection of that life will be the intuitive knowledge of God and Christ. Those that are brought into union with Christ, and live a life of communion with God in Christ, know, in some measure, by experience, what eternal life is, and will say, "If this be heaven, heaven is sweet." See Psa 17:15. [b.] The knowledge of God and Christ leads to life eternal; this is the way in which Christ gives eternal life, by the knowledge of him that has called us (Pe2 1:3), and this is the way in which we come to receive it. The Christian religion shows us the way to heaven, First, By directing us to God, as the author and felicity of our being; for Christ died to bring us to God. To know him as our Creator, and to love him, obey him, submit to him, and trust in him, as our owner ruler, and benefactor, - to devote ourselves to him as our sovereign Lord, depend upon him as our chief good, and direct all to his praise as our highest end, - this is life eternal. God is here called the only true God, to distinguish him from the false gods of the heathen, which were counterfeits and pretenders, not from the person of the Son, of whom it is expressly said that he is the true God and eternal life (Jo1 5:20), and who in this text is proposed as the object of the same religious regard with the Father. It is certain there is but one only living and true God and the God we adore is he. He is the true God, and not a mere name or notion; the only true God, and all that ever set up as rivals with him are vanity and a lie; the service of him is the only true religion. Secondly, By directing us to Jesus Christ, as the Mediator between God and man: Jesus Christ, whom thou hast sent. If man had continued innocent, the knowledge of the only true God would have been life eternal to him; but now that he is fallen there must be something more; now that we are under guilt, to know God is to know him as a righteous Judge, whose curse we are under; and nothing is more killing than to know this. We are therefore concerned to know Christ as our Redeemer, by whom alone we can now have access to God; it is life eternal to believe in Christ; and this he has undertaken to give to as many as were given him. See Joh 6:39, Joh 6:40. Those that are acquainted with God and Christ are already in the suburbs of life eternal. (2.) Christ here prays to be glorified in consideration of his having glorified the Father hitherto, Joh 17:4, Joh 17:5. The meaning of the former petition was, Glorify me in this world; the meaning of the latter is, Glorify me in the other world. I have glorified thee on the earth, and now glorify thou me. Observe here, [1.] With what comfort Christ reflects on the life he had lived on earth: I have glorified thee, and finished my work; it is as good as finished. He does not complain of the poverty and disgrace he had lived in, what a weary life he had upon earth, as ever any man of sorrows had. He overlooks this, and pleases himself in reviewing the service he had done his Father, and the progress he had made in his understanding. This is here recorded, First, For the honour of Christ, that his life upon earth did in all respects fully answer the end of his coming into the world. Note, 1. Our Lord Jesus had work given him to do by him that sent him; he came not into the world to live at ease, but to go about doing good, and to fulfill all righteousness. His Father gave him his work, his work in the vineyard, both appointed him to it and assisted him in it. 2. The work that was given him to do he finished. Though he had not, as yet, gone through the last part of his undertaking, yet he was so near being made perfect through sufferings that he might say, I have finished it; it was as good as done, he was giving it its finishing stroke eteleiōsa - I have finished. The word signifies his performing every part of his undertaking in the most complete and perfect manner. 3. Herein he glorified his Father; he pleased him, he praised him. It is the glory of God that his work is perfect, and the same is the glory of the Redeemer; what he is the author of he will be the finisher of. It was a strange way for the Son to glorify the Father by abasing himself (this looked more likely to disparage him), yet it was contrived that so he should glorify him: "I have glorified thee on the earth, in such a way as men on earth could bear the manifestation of thy glory." Secondly, It is recorded for example to all, that we may follow his example. 1. We must make it our business to do the work God has appointed us to do, according to our capacity and the sphere of our activity; we must each of us do all the good we can in this world. 2. We must aim at the glory of God in all. We must glorify him on the earth, which he has given unto the children of men, demanding only this quit-rent; on the earth, where we are in a state of probation and preparation for eternity. 3. We must persevere herein to the end of our days; we must not sit down till we have finished our work, and accomplished as a hireling our day. Thirdly, It is recorded for encouragement to all those that rest upon him. If he has finished the work that was given him to do, then he is a complete Saviour, and did not do his work by the halves. And he that finished his work for us will finish it in us to the day of Christ. [2.] See with what confidence he expects the joy set before him (Joh 17:5): Now, O Father, glorify thou me. It is what he depends upon, and cannot be denied him. First, See here what he prayed for: Glorify thou me, as before, Joh 17:1. All repetitions in prayer are not to be counted vain repetitions; Christ prayed, saying the same words (Mat 26:44), and yet prayed more earnestly. What his Father had promised him, and he was assured of, yet he must pray for; promises are not designed to supercede prayers, but to be the guide of our desires and the ground of our hopes. Christ's being glorified includes all the honours, powers, and joys, of his exalted state. See how it is described. 1. It is a glory with God; not only, Glorify my name on earth, but, Glorify me with thine own self. It was paradise, it was heaven, to be with his Father, as Pro 8:30; Dan 7:13; Heb 8:1. Note, The brightest glories of the exalted Redeemer were to be displayed within the veil, where the Father manifests his glory. The praises of the upper world are offered up to him that sits upon the throne and to the lamb in conjunction (Rev 5:13), and the prayers of the lower world draw out grace and peace from God our Father and our Lord Jesus Christ in conjunction; and thus the Father has glorified him with himself. 2. It is the glory he had with God before the world was. By this it appears, (1.) That Jesus Christ, as God, had a being before the world was, co-eternal with the Father; our religion acquaints us with one that was before all things, and by whom all things consist. (2.) That his glory with the Father is from everlasting, as well as his existence with the Father; for he was from eternity the brightness of his Father's glory, Heb 1:3. As God's making the world only declared his glory, but made no real additions to it; so Christ undertook the work of redemption, not because he needed glory, for he had a glory with the Father before the world, but because we needed glory. (3.) That Jesus Christ in his state of humiliation divested himself of this glory, and drew a veil over it; though he was still God, yet he was God manifested in the flesh, not in his glory. He laid down this glory for a time, as a pledge that he would go through with his undertaking, according to the appointment of his Father. (4.) That in his exalted state he resumed this glory, and clad himself again with his former robes of light. Having performed his undertaking, he did, as it were, reposcere pignus - take up his pledge, by this demand, Glorify thou me. He prays that even his human nature might be advanced to the highest honour it was capable of, his body a glorious body; and that the glory of the Godhead might now be manifested in the person of the Mediator, Emmanuel, God-man. He does not pray to be glorified with the princes and great men of the earth: no; he that knew both worlds, and might choose which he would have his preferment in, chose it in the glory of the other world, as far exceeding all the glory of this. He had despised the kingdoms of this world and the glory of them, when Satan offered them to him, and therefore might the more boldly claim the glories of the other world. Let the same mind be in us. "Lord, give the glories of this world to whom thou wilt give them, but let me have my portion of glory in the world to come. It is no matter, though I be vilified with men; but, Father, glorify thou me with thine own self." Secondly, See here what he pleaded: I have glorified thee; and now, in consideration thereof, glorify thou me. For, 1. There was an equity in it, and an admirable becomingness, that if God was glorified in him, he should glorify him in himself, as he had observed, Joh 13:32. Such an infinite value there was in what Christ did to glorify his Father that he properly merited all the glories of his exalted state. If the Father was a gainer in his glory by the Son's humiliation, it was fit the Son should be no loser by it at long run, in his glory. 2. It was according to the covenant between them, that if the Son would make his soul an offering for sin he should divide the spoil with the strong (Isa 53:10, Isa 53:12), and the kingdom should be his; and this he had an eye to, and depended upon, in his sufferings; it was for the joy set before him that he endured the cross: and now in his exalted state he still expects the completing of his exaltation, because he perfected his undertaking, Heb 10:13. 3. It was the most proper evidence of his Father's accepting and approving the work he had finished. By the glorifying of Christ we are satisfied that God was satisfied, and therein a real demonstration was given that the Father was well pleased in him as his beloved Son. 4. Thus we must be taught that those, and only those, who glorify God on earth, and persevere in the work God hath given them to do, shall be glorified with the Father, when they must be no more in this world. Not that we can merit the glory, as Christ did, but our glorifying God is required as an evidence of our interest in Christ, through whom eternal life is God's free gift.