Resultados para: "NOD"

We have here a further account of Cain, and what became of him after he was rejected of God. I. He tamely submitted to that part of his sentence by which he was hidden from God's face; for (Gen 4:16) he went out from the presence of the Lord, that is, he willingly renounced God and religion, and was content to forego its privileges, so that he might not be under its precepts. He forsook Adam's family and altar, and cast off all pretensions to the fear of God, and never came among good people, nor attended on God's ordinances, any more. Note, Hypocritical professors, that have dissembled and trifled with God Almighty, are justly left to themselves, to do something that is grossly scandalous, and so to throw off that form of godliness to which they have been a reproach, and under colour of which they have denied the power of it. Cain went out now from the presence of the Lord, and we never find that he came into it again, to his comfort. Hell is destruction from the presence of the Lord, Th2 1:9. It is a perpetual banishment from the fountain of all good. This is the choice of sinners; and so shall their doom be, to their eternal confusion. II. He endeavoured to confront that part of the sentence by which he was made a fugitive and a vagabond; for, 1. He chose his land. He went and dwelt on the east of Eden, somewhere distant from the place where Adam and his religious family resided, distinguishing himself and his accursed generation from the holy seed, his camp from the camp of the saints and the beloved city, Rev 20:9. On the east of Eden, the cherubim were, with the flaming sword, Gen 3:24. There he chose his lot, as if to defy the terrors of the Lord. But his attempt to settle was in vain; for the land he dwelt in was to him the land of Nod (that is, of shaking or trembling), because of the continual restlessness and uneasiness of his own spirit. Note, Those that depart from God cannot find rest any where else. After Cain went out from the presence of the Lord, he never rested. Those that shut themselves out of heaven abandon themselves to a perpetual trembling. "Return therefore to thy rest, O my soul, to thy rest in God; else thou art for ever restless." 2. He built a city for a habitation, Gen 4:17. He was building a city, so some read it, ever building it, but, a curse being upon him and the work of his hands, he could not finish it. Or, as we read it, he built a city, in token of a fixed separation from the church of God, to which he had no thoughts of ever returning. This city was to be the head-quarters of the apostasy. Observe here, (1.) Cain's defiance of the divine sentence. God said he should be a fugitive and a vagabond. Had he repented and humbled himself, this curse might have been turned into a blessing, as that of the tribe of Levi was, that they should be divided in Jacob and scattered in Israel; but his impenitent unhumbled heart walking contrary to God, and resolving to fix in spite of heaven, that which might have been a blessing was turned into a curse. (2.) See what was Cain's choice, after he had forsaken God; he pitched upon a settlement in this world, as his rest for ever. Those who looked for the heavenly city chose, while on earth, to dwell in tabernacles; but Cain, as one that minded not that city, built himself one on earth. Those that are cursed of God are apt to seek their settlement and satisfaction here below, Psa 17:14. (3.) See what method Cain took to defend himself against the terrors with which he was perpetually haunted. He undertook this building, to divert his thoughts from the consideration of his own misery, and to drown the clamours of a guilty conscience with the noise of axes and hammers. Thus many baffle their convictions by thrusting themselves into a hurry of worldly business. (4.) See how wicked people often get the start of God's people, and out-go them in outward prosperity. Cain and his cursed race dwell in a city, while Adam and his blessed family dwell in tents. We cannot judge of love or hatred by all that is before us, Ecc 9:1, Ecc 9:2. 3. His family also was built up. Here is an account of his posterity, at least the heirs of his family, for seven generations. His son was Enoch, of the same name, but not of the same character, with that holy man that walked with God, Gen 5:22. Good men and bad may bear the same names: but God can distinguish between Judas Iscariot and Judas not Iscariot, Joh 14:22. The names of more of his posterity are mentioned, and but just mentioned; not as those of the holy seed (ch. 5), where we have three verses concerning each, whereas here we have three or four in one verse. They are numbered in haste, as not valued or delighted in, in comparison with God's chosen.

presence of the Lord--the appointed place of worship at Eden. Leaving it, he not only severed himself from his relatives but forsook the ordinances of religion, probably casting off all fear of God from his eyes so that the last end of this man is worse than the first (Mat 12:45). land of Nod--of flight or exile--thought by many to have been Arabia-PetrÃ&brvbra--which was cursed to sterility on his account.

Job was not only so rich and great, but withal so wise and good, and had such an interest both in heaven and earth, that one would think the mountain of his prosperity stood so strong that it could not be moved; but here we have a thick cloud gathering over his head, pregnant with a horrible tempest. We must never think ourselves secure from storms while we are in this lower region. Before we are told how his troubles surprised and seized him here in this visible world, we are here told how they were concerted in the world of spirits, that the devil, having a great enmity to Job for his eminent piety, begged and obtained leave to torment him. It does not at all derogate from the credibility of Job's story in general to allow that this discourse between God and Satan, in these verses, is parabolical, like that of Micaiah (Kg1 22:19, etc.), and an allegory designed to represent the malice of the devil against good men and the divine check and restraint which that malice is under; only thus much further is intimated, that the affairs of this earth are very much the subject of the counsels of the unseen world. That world is dark to us, but we lie very open to it. Now here we have, I. Satan among the sons of God (Job 1:6), an adversary (so Satan signifies) to God, to men, to all good: he thrust himself into an assembly of the sons of God that came to present themselves before the Lord. This means either, 1. A meeting of the saints on earth. Professors of religion, in the patriarchal age, were called sons of God (Gen 6:2); they had then religious assemblies and stated times for them. The King came in to see his guests; the eye of God was on all present. But there was a serpent in paradise, a Satan among the sons of God; when they come together he is among them, to distract and disturb them, stands at their right hand to resist them. The Lord rebuke thee, Satan! Or, 2. A meeting of the angels in heaven. They are the sons of God, Job 38:7. They came to give an account of their negotiations on earth and to receive new instructions. Satan was one of them originally; but how hast thou fallen, O Lucifer! He shall no more stand in that congregation, yet he is here represented, as coming among them, either summoned to appear as a criminal or connived at, for the present, though an intruder. II. His examination, how he came thither (Job 1:7): The Lord said unto Satan, Whence comest thou? He knew very well whence he came, and with what design he came thither, that as the good angels came to do good he came for a permission to do hurt; but he would, by calling him to an account, show him that he was under check and control. Whence comest thou? He asks this, 1. As wondering what brought him thither. Is Saul among the prophets? Satan among the sons of God? Yes, for he transforms himself into an angel of light (Co2 11:13, Co2 11:14), and would seem one of them. Note, It is possible that a man may be a child of the devil and yet be found in the assemblies of the sons of God in this world, and there may pass undiscovered by men, and yet be challenged by the all-seeing God. Friend, how camest thou in hither? Or, 2. As enquiring what he had been doing before he came thither. The same question was perhaps put to the rest of those that presented themselves before the Lord, "Whence came you?" We are accountable to God for all our haunts and all the ways we traverse. III. The account he gives of himself and of the tour he had made. I come (says he) from going to and fro on the earth. 1. He could not pretend he had been doing any good, could give no such account of himself as the sons of God could, who presented themselves before the Lord, who came from executing his orders, serving the interest of his kingdom, and ministering to the heirs of salvation. 2. He would not own he had been doing any hurt, that he had been drawing men from the allegiance to God, deceiving and destroying souls; no. I have done no wickedness, Pro 30:20. Thy servant went nowhere. In saying that he had walked to and fro through the earth, he intimates that he had kept himself within the bounds allotted him, and had not transgressed his bounds; for the dragon is cast out into the earth (Rev 12:9) and not yet confined to his place of torment. While we are on this earth we are within his reach, and with so much subtlety, swiftness, and industry, does he penetrate into all the corners of it, that we cannot be in any place secure from his temptations. 3. He yet seems to give some representation of his own character. (1.) Perhaps it is spoken proudly, and with an air of haughtiness, as if he were indeed the prince of this world, as if the kingdoms of the world and the glory of them were his (Luk 4:6), and he had now been walking in circuit through his own territories. (2.) Perhaps it is spoken fretfully, and with discontent. He had been walking to and fro, and could find no rest, but was as much a fugitive and a vagabond as Cain in the land of Nod. (3.) Perhaps it is spoken carefully: "I have been hard at work, going to and fro," or (as some read it) "searching about in the earth," really in quest of an opportunity to do mischief. He walks abut seeking whom he may devour. It concerns us therefore to be sober and vigilant. IV. The question God puts to him concerning Job (Job 1:8): Hast thou considered my servant Job? As when we meet with one that has been in a distant place, where we have a friend we dearly love, we are ready to ask, "You have been in such a place; pray did you see my friend there?" Observe, 1. How honourably God speaks of Job: He is my servant. Good men are God's servants, and he is pleased to reckon himself honoured in their services, and they are to him for a name and a praise (Jer 13:11) and a crown of glory, Isa 62:3. "Yonder is my servant Job; there is none like him, none I value like him, of all the princes and potentates of the earth; one such saint as he is worth them all: none like him for uprightness and serious piety; many do well, but he excelleth them all; there is not to be found such great faith, no, not in Israel." Thus Christ, long after, commended the centurion and the woman of Canaan, who were both of them, like Job, strangers to that commonwealth. The saints glory in God - Who is like thee among the gods? and he is pleased to glory in them - Who is like Israel among the people? So here, none like Job, none in earth, that state of imperfection. Those in heaven do indeed far outshine him; those who are least in that kingdom are greater than he; but on earth there is not his like. There is none like him in that land; so some good men are the glory of their country. 2. How closely he gives to Satan this good character of Job: Hast thou set thy heart to my servant Job? designing hereby, (1.) To aggravate the apostasy and misery of that wicked spirit: "How unlike him are thou!" Note, The holiness and happiness of the saints are the shame and torment of the devil and the devil's children. (2.) To answer the devil's seeming boast of the interest he had in this earth. "I have been walking to and fro in it," says he, "and it is all my own; all flesh have corrupted their way; they all sit still, and are at rest in their sins," Zac 1:10, Zac 1:11. "Nay, hold," saith God, "Job is my faithful servant." Satan may boast, but he shall not triumph. (3.) To anticipate his accusations, as if he had said, "Satan, I know thy errand; thou hast come to inform against Job; but hast thou considered him? Does not his unquestionable character give thee the lie?" Note, God knows all the malice of the devil and his instruments against his servants; and we have an advocate ready to appear for us, even before we are accused. V. The devil's base insinuation against Job, in answer to God's encomium of him. He could not deny but that Job feared God, but suggested that he was a mercenary in his religion, and therefore a hypocrite (Job 1:9): Doth Job fear God for nought? Observe, 1. How impatient the devil was of hearing Job praised, though it was God himself that praised him. Those are like the devil who cannot endure that any body should be praised but themselves, but grudge the just share of reputation others have, as Saul (Sa1 18:5, etc.) and the Pharisees, Mat 21:15. 2. How much at a loss he was for something to object against him; he could not accuse him of any thing that was bad, and therefore charged him with by-ends in doing good. Had the one half of that been true which his angry friends, in the heat of dispute, charged him with (Job 15:4, Job 22:5), Satan would no doubt have brought against him now; but no such thing could be alleged, and therefore, 3. See how slyly he censured him as a hypocrite, not asserting that he was so, but only asking, "Is he not so?" This is the common way of slanderers, whisperers, backbiters, to suggest that by way of query which yet they have no reason to think is true. Note, It is not strange if those that are approved and accepted of God be unjustly censured by the devil and his instruments; if they are otherwise unexceptionable, it is easy to charge them with hypocrisy, as Satan charged Job, and they have no way to clear themselves, but patiently to wait for the judgment of God. As there is nothing we should dread more than being hypocrites, so there is nothing we need dread less that being called and counted so without cause. 4. How unjustly he accused him as mercenary, to prove him a hypocrite. It was a great truth that Job did not fear God for nought; he got much by it, for godliness is great gain: but it was a falsehood that he would not have feared God if he had not got this by it, as the event proved. Job's friends charged him with hypocrisy because he was greatly afflicted, Satan because he greatly prospered. It is no hard matter for those to calumniate that seek an occasion. It is not mercenary to look at the eternal recompence in our obedience; but to aim at temporal advantages in our religion, and to make it subservient to them, is spiritual idolatry, worshipping the creature more than the Creator, and is likely to end in a fatal apostasy. Men cannot long serve God and mammon. VI. The complaint Satan made of Job's prosperity, Job 1:10. Observe, 1. What God had done for Job. He had protected him, made a hedge about him, for the defence of his person, his family, and all his possessions. Note, God's peculiar people are taken under his special protection, they and all that belong to them; divine grace makes a hedge about their spiritual life, and divine providence about their natural life, so they are safe and easy. He had prospered him, not in idleness or injustice (the devil could not accuse him of them), but in the way of honest diligence: Thou hast blessed the work of his hands. Without that blessing, be the hands ever so strong, ever so skilful, the work will not prosper; but, with that, his substance has wonderfully increased in the land. The blessing of the Lord makes rich: Satan himself owns it. 2. What notice the devil took of it, and how he improved it against him. The devil speaks of it with vexation. "I see thou hast made a hedge about him, round about;" as if he had walked it round, to see if he could spy a single gap in it, for him to enter in at, to do him a mischief; but he was disappointed: it was a complete hedge. The wicked one saw it and was grieved, and argued against Job that the only reason why he served God was because God prospered him. "No thanks to him to be true to the government that prefers him, and to serve a Master that pays him so well." VII. The proof Satan undertakes to give of the hypocrisy and mercenariness of Job's religion, if he might but have leave to strip him of his wealth. "Let it be put to this issue," says he (Job 1:11); "make him poor, frown upon him, turn thy hand against him, and then see where his religion will be; touch what he has and it will appear what he is. If he curse thee not to thy face, let me never be believed, but posted for a liar and false accuser. Let me perish if he curse thee not;" so some supply the imprecation, which the devil himself modestly concealed, but the profane swearers of our age impudently and daringly speak out. Observe, 1. How slightly he speaks of the affliction he desired that Job might be tried with: "Do but touch all that he has, do but begin with him, do but threaten to make him poor; a little cross will change his tone." 2. How spitefully he speaks of the impression it would make upon Job: "He will not only let fall his devotion, but turn it into an open defiance - not only think hardly of thee, but even curse thee to thy face." The word translated curse is barac, the same that ordinarily, and originally, signifies to bless; but cursing God is so impious a thing that the holy language would not admit the name: but that where the sense requires it it must be so understood is plain form Kg1 21:10-13, where the word is used concerning the crime charged on Naboth, that he did blaspheme God and the king. Now, (1.) It is likely that Satan did think that Job, if impoverished, would renounce his religion and so disprove his profession, and if so (as a learned gentleman has observed in his Mount of Spirits) Satan would have made out his own universal empire among the children of men. God declared Job the best man then living: now, if Satan can prove him a hypocrite, it will follow that God had not one faithful servant among men and that there was no such thing as true and sincere piety in the world, but religion was all a sham, and Satan was king de facto - in fact, over all mankind. But it appeared that the Lord knows those that are his and is not deceived in any. (2.) However, if Job should retain his religion, Satan would have the satisfaction to see him sorely afflicted. He hates good men, and delights in their griefs, as God has pleasure in their prosperity. VIII. The permission God gave to Satan to afflict Job for the trial of his sincerity. Satan desired God to do it: Put forth thy hand now. God allowed him to do it (Job 1:12): "All that he has is in thy hand; make the trial as sharp as thou canst; do thy worst at him." Now, 1. It is a matter of wonder that God should give Satan such a permission as this, should deliver the soul of his turtle-dove into the hand of the adversary, such a lamb to such a lion; but he did it for his own glory, the honour of Job, the explanation of Providence, and the encouragement of his afflicted people in all ages, to make a case which, being adjudged, might be a useful precedent. He suffered Job to be tried, as he suffered Peter to be sifted, but took care that his faith should not fail (Luk 22:32) and then the trial of it was found unto praise, and honour, and glory, Pe1 1:7. But, 2. It is a matter of comfort that God has the devil in a chain, in a great chain, Rev 20:1. He could not afflict Job without leave from God first asked and obtained, and then no further than he had leave: "Only upon himself put not forth thy hand; meddle not with his body, but only with his estate." It is a limited power that the devil has; he has no power to debauch men but what they give him themselves, nor power to afflict men but what is given him from above. IX. Satan's departure from this meeting of the sons of God. Before they broke up, Satan went forth (as Cain, Gen 4:16) from the presence of the Lord; no longer detained before him (as Doeg was, Sa1 21:7) than till he had accomplished his malicious purpose. He went forth, 1. Glad that he had gained his point, proud of the permission he had to do mischief to a good man; and, 2. Resolved to lose no time, but speedily to put his project in execution. He went forth now, not to go to and fro, rambling through the earth, but with a direct course, to fall upon poor Job, who is carefully going on in the way of his duty, and knows nothing of the matter. What passes between good and bad spirits concerning us we are not aware of.

The devil, having got leave to tear and worry poor Job, presently fell to work with him, as a tormentor first and then as a tempter. His own children he tempts first, and draws them to sin, and afterwards torments, when thereby he has brought them to ruin; but this child of God he tormented with an affliction, and then tempted to make a bad use of his affliction. That which he aimed at was to make Job curse God; now here we are told what course he took both to move him to it and move it to him, both to give him the provocation, else he would not have thought of it: thus artfully in the temptation managed with all the subtlety of the old serpent, who is here playing the same game against Job that he played against our first parents (Gen. 3), aiming to seduce him from his allegiance to his God and to rob him of his integrity. I. He provokes him to curse God by smiting him with sore boils, and so making him a burden to himself, Job 2:7, Job 2:8. The former attack was extremely violent, but Job kept his ground, bravely made good the pass and carried the day. Yet he is still but girding on the harness; there is worse behind. The clouds return after the rain. Satan, by the divine permission, follows his blow, and now deep calls unto deep. 1. The disease with which Job was seized was very grievous: Satan smote him with boils, sore boils, all over him, from head to foot, with an evil inflammation (so some render it), an erysipelas, perhaps, in a higher degree. One boil, when it is gathering, is torment enough, and gives a man abundance of pain and uneasiness. What a condition was Job then in, that had boils all over him, and no part free, and those as of raging a heat as the devil could make them, and, as it were, set on fire of hell! The small-pox is a very grievous and painful disease, and would be much more terrible than it is but that we know the extremity of it ordinarily lasts but a few days; how grievous then was the disease of Job, who was smitten all over with sore boils or grievous ulcers, which made him sick at heart, put him to exquisite torture, and so spread themselves over him that he could lie down no way for any ease. If at any time we be exercised with sore and grievous distempers, let us not think ourselves dealt with any otherwise than as God has sometimes dealt with the best of his saints and servants. We know not how much Satan may have a hand (by divine permission) in the diseases with which the children of men, and especially the children of God, are afflicted, what infections that prince of the air may spread, what inflammations may come from that fiery serpent. We read of one whom Satan had bound many years, Luk 13:16. Should God suffer that roaring lion to have his will against any of us, how miserable would he soon make us! 2. His management of himself, in this distemper, was very strange, Job 2:8. (1.) Instead of healing salves, he took a potsherd, a piece of a broken pitcher, to scrape himself withal. A very sad pass this poor man had come to. When a man is sick and sore he may bear it the better if he be well tended and carefully looked after. Many rich people have with a soft and tender hand charitably ministered to the poor in such a condition as this; even Lazarus had some ease from the tongues of the dogs that came and licked his sores; but poor Job has no help afforded him. [1.] Nothing is done to his sore but what he does himself, with his own hands. His children and servants are all dead, his wife unkind, Job 19:17. He has not wherewithal to fee a physician or surgeon; and, which is most sad of all, none of those he had formerly been kind to had so much sense of honour and gratitude as to minister to him in his distress, and lend him a hand to dress or wipe his running sores, either because the disease was loathsome and noisome or because they apprehended it to be infectious. Thus it was in the former days, as it will be in the last days, men were lovers of their own selves, unthankful, and without natural affection. [2.] All that he does to his sores is to scrape them; they are not bound up with soft rags, not mollified with ointment, not washed or kept clean, no healing plasters laid on them, no opiates, no anodynes, ministered to the poor patient, to alleviate the pain and compose him to rest, nor any cordials to support his spirits; all the operation is the scraping of the ulcers, which, when they had come to a head and began to die, made his body all over like a scurf, as is usual in the end of the small-pox. It would have been an endless thing to dress his boils one by one; he therefore resolves thus to do it by wholesale - a remedy which one would think as bad as the disease. [3.] He has nothing to do this with but a potsherd, no surgeon's instrument proper for the purpose, but that which would rather rake into his wounds, and add to his pain, than give him any ease. People that are sick and sore have need to be under the discipline and direction of others, for they are often but bad managers of themselves. (2.) Instead of reposing in a soft and warm bed, he sat down among the ashes. Probably he had a bed left him (for, though his fields were stripped, we do not find that his house was burnt or plundered), but he chose to sit in the ashes, either because he was weary of his bed or because he would put himself into the place and posture of a penitent, who, in token of his self-abhorrence, lay in dust and ashes, Job 42:6; Isa 58:5; Jon 3:6. Thus did he humble himself under the mighty hand of God, and bring his mind to the meanness and poverty of his condition. He complains (Job 7:5) that his flesh was clothed with worms and clods of dust; and therefore dust to dust, ashes to ashes. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them. The Septuagint reads it, He sat down upon a dunghill without the city (which is commonly said, in mentioning this story); but the original says no more than that he sat in the midst of the ashes, which he might do in his own house. II. He urges him, by the persuasions of his own wife, to curse God, Job 2:9. The Jews (who covet much to be wise above what is written) say that Job's wife was Dinah, Jacob's daughter: so the Chaldee paraphrase. It is not likely that she was; but, whoever it was, she was to him like Michal to David, a scoffer at his piety. She was spared to him, when the rest of his comforts were taken away, for this purpose, to be a troubler and tempter to him. If Satan leaves any thing that he has permission to take away, it is with a design of mischief. It is his policy to send his temptations by the hand of those that are dear to us, as he tempted Adam by Eve and Christ by Peter. We must therefore carefully watch that we be not drawn to say or do a wrong thing by the influence, interest, or entreaty, of any, no, not those for whose opinion and favour we have ever so great a value. Observe how strong this temptation was. 1. She banters Job for his constancy in his religion: "Dost thou still retain thy integrity? Art thou so very obstinate in thy religion that nothing will cure thee of it? so tame and sheepish as thus to truckle to a God who is so far from rewarding thy services with marks of his favour that he seems to take a pleasure in making thee miserable, strips thee, and scourges thee, without any provocation given? Is this a God to be still loved, and blessed, and served?" Dost thou not see that thy devotion's vain? What have thy prayers procured but woe and pain? Hast thou not yet thy int'rest understood? Perversely righteous, and absurdly good? Those painful sores, and all thy losses, show How Heaven regards the foolish saint below. Incorrigibly pious! Can't thy God Reform thy stupid virtue with his rod? - Sir R. Blackmore Thus Satan still endeavours to draw men from God, as he did our first parents, by suggesting hard thoughts of him, as one that envies the happiness and delights in the misery of his creatures, than which nothing is more false. Another artifice he uses is to drive men from their religion by loading them with scoffs and reproaches for their adherence to it. We have reason to expect it, but we are fools if we heed it. Our Master himself has undergone it, we shall be abundantly recompensed for it, and with much more reason may we retort it upon the scoffers, "Are you such fools as still to retain your impiety, when you might bless God and live?" 2. She urges him to renounce his religion, to blaspheme God, set him at defiance, and dare him to do his worst: "Curse God and die; live no longer in dependence upon God, wait not for relief from him, but be thy own deliverer by being thy own executioner; end thy troubles by ending thy life; better die once than be always dying thus; thou mayest now despair of having any help from thy God, even curse him, and hang thyself." These are two of the blackest and most horrid of all Satan's temptations, and yet such as good men have sometimes been violently assaulted with. Nothing is more contrary to natural conscience than blaspheming God, nor to natural sense than self-murder; therefore the suggestion of either of these may well be suspected to come immediately from Satan. Lord, lead us not into temptation, not into such, not into any temptation, but deliver us from the evil one. III. He bravely resists and overcomes the temptation, Job 2:10. He soon gave her an answer (for Satan spared him the use of his tongue, in hopes he would curse God with it), which showed his constant resolution to cleave to God, to keep his good thoughts of him, and not to let go his integrity. See, 1. How he resented the temptation. He was very indignant at having such a thing mentioned to him: "What! Curse God? I abhor the thought of it. Get thee behind me, Satan." In other cases Job reasoned with his wife with a great deal of mildness, even when she was unkind to him (Job 19:17): I entreated her for the children's sake of my own body. But, when she persuaded him to curse God, he was much displeased: Thou speakest as one of the foolish women speaketh. He does not call her a fool and an atheist, nor does he break out into any indecent expressions of his displeasure, as those who ar sick and sore are apt to do, and think they may be excused; but he shows her the evil of what she said, and she spoke the language of the infidels and idolaters, who, when they are hardly bestead, fret themselves, and curse their king and their God, Isa 8:21. We have reason to suppose that in such a pious household as Job had his wife was one that had been well affected to religion, but that now, when all their estate and comfort were gone, she could not bear the loss with that temper of mind that Job had; but that she should go about to infect his mind with her wretched distemper was a great provocation to him, and he could not forbear thus showing his resentment. Note, (1.) Those are angry and sin not who are angry only at sin and take a temptation as the greatest affront, who cannot bear those that are evil, Rev 2:2. When Peter was a Satan to Christ he told him plainly, Thou art an offence to me. (2.) If those whom we think wise and good at any time speak that which is foolish and bad, we ought to reprove them faithfully for it and show them the evil of what they say, that we suffer not sin upon them. (3.) Temptations to curse God ought to be rejected with the greatest abhorrence, and not so much as to be parleyed with. Whoever persuades us to that must be looked upon as our enemy, to whom if we yield it is at our peril Job did not curse God and then think to come off with Adam's excuse: "The woman whom thou gavest to be with me persuaded me to do it" (Gen 3:12), which had in it a tacit reflection on God, his ordinance and providence. No; if thou scornest, if thou cursest, thou alone shalt bear it. 2. How he reasoned against the temptation: Shall we receive good at the hand of God, and shall we not receive evil also? Those whom we reprove we must endeavour to convince; and it is no hard matter to give a reason why we should still hold fast our integrity even when we are stripped of every thing else. He considers that, though good and evil are contraries, yet they do not come from contrary causes, but both from the hand of God (Isa 45:7, Lam 3:38), and therefore that in both we must have our eye up unto him, with thankfulness for the good he sends and without fretfulness at the evil. Observe the force of his argument. (1.) What he argues for, not only the bearing, but the receiving of evil: Shall we not receive evil, that is, [1.] "Shall we not expect to receive it? If God give us so many good things, shall we be surprised, or think it strange, if he sometimes afflict us, when he has told us that prosperity and adversity are set the one over against the other?" Pe1 4:12. [2.] "Shall we not set ourselves to receive it aright?" The word signifies to receive as a gift, and denotes a pious affection and disposition of soul under our afflictions, neither despising them nor fainting under them, accounting them gifts (Phi 1:29), accepting them as punishments of our iniquity (Lev 26:41), acquiescing in the will of God in them ("Let him do with me as seemeth him good"), and accommodating ourselves to them, as those that know how to want as well as how to abound, Phi 4:12. When the heart is humbled and weaned, by humbling weaning providence, then we receive correction (Zep 3:2) and take up our cross. (2.) What he argues from: "Shall we receive so much good as has come to us from the hand of God during all those years of peace and prosperity that we have lived, and shall we not now receive evil, when God thinks fit to lay it on us?" Note, The consideration of the mercies we receive from God, both past and present, should make us receive our afflictions with a suitable disposition of spirit. If we receive our share of the common good in the seven years of plenty, shall we not receive our share of the common evil in the years of famine? Qui sentit commodum, sentire debet et onus - he who feels the privilege, should prepare for the privation. If we have so much that pleases us, why should we not be content with that which pleases God? If we receive so many comforts, shall we not receive some afflictions, which will serve as foils to our comforts, to make them the more valuable (we are taught the worth of mercies by being made to want them sometimes), and as allays to our comforts, to make them the less dangerous, to keep the balance even, and to prevent our being lifted up above measure? Co2 12:7. If we receive so much good for the body, shall we not receive some good for the soul; that is, some afflictions, by which we partake of God's holiness (Heb 12:10), something which, by saddening the countenance, makes the heart better? Let murmuring therefore, as well as boasting, be for ever excluded. IV. Thus, in a good measure, Job still held fast his integrity, and Satan's design against him was defeated: In all this did not Job sin with his lips; he not only said this well, but all he said at this time was under the government of religion and right reason. In the midst of all these grievances he did not speak a word amiss; and we have no reason to think but that he also preserved a good temper of mind, so that, though there might be some stirrings and risings of corruption in his heart, yet grace got the upper hand and he took care that the root of bitterness might not spring up to trouble him, Heb 12:15. The abundance of his heart was for God, produced good things, and suppressed the evil that was there, which was out-voted by the better side. If he did think any evil, yet he laid his hand upon his mouth (Pro 30:32), stifled the evil thought and let it go no further, by which it appeared, not only that he had true grace, but that it was strong and victorious: in short, that he had not forfeited the character of a perfect and upright man; for so he appears to be who, in the midst of such temptations, offends not in word, Jam 3:2; Psa 17:3.

Eliphaz, having reproved Job for his answers, here comes to maintain his own thesis, upon which he built his censure of Job. His opinion is that those who are wicked are certainly miserable, whence he would infer that those who are miserable are certainly wicked, and that therefore Job was so. Observe, I. His solemn preface to this discourse, in which he bespeaks Job's attention, which he had little reason to expect, he having given so little heed to and put so little value upon what Job had said (Job 15:17): "I will show thee that which is worth hearing, and not reason, as thou dost, with unprofitable talk." Thus apt are men, when they condemn the reasonings of others, to commend their own. He promises to teach him, 1. From his own experience and observation: "That which I have myself seen, in divers instances, I will declare." It is of good use to take notice of the providences of God concerning the children of men, from which many a good lesson may be learned. What good observations we have made, and have found benefit by ourselves, we should be ready to communicate for the benefit of others; and we may speak boldly when we declare what we have seen. 2. From the wisdom of the ancients (Job 15:18): Which wise men have told from their fathers. Note, The wisdom and learning of the moderns are very much derived from those of the ancients. Good children will learn a good deal from their good parents; and what we have learned from our ancestors we must transmit to our posterity and not hide from the generations to come. See Psa 78:3-6. If the thread of the knowledge of many ages be cut off by the carelessness of one, and nothing be done to preserve it pure and entire, all that succeed fare the worse. The authorities Eliphaz vouched were authorities indeed, men of rank and figure (Job 15:19), unto whom alone the earth was given, and therefore you may suppose them favourites of Heaven and best capable of making observations concerning the affairs of this earth. The dictates of wisdom come with advantage from those who are in places of dignity and power, as Solomon; yet there is a wisdom which none of the princes of this world knew, Co1 2:7, Co1 2:8. II. The discourse itself. He here aims to show, 1. That those who are wise and good do ordinarily prosper in this world. This he only hints at (Job 15:19), that those of whose mind he was were such as had the earth given to them, and to them only; they enjoyed it entirely and peaceably, and no stranger passed among them, either to share with them or give disturbance to them. Job had said, The earth is given into the hand of the wicked, Job 9:24. "No," says Eliphaz, "it is given into the hands of the saints, and runs along with the faith committed unto them; and they are not robbed and plundered by strangers and enemies making inroads upon them, as thou art by the Sabeans and Chaldeans." But because many of God's people have remarkably prospered in this world, as Abraham, Isaac, and Jacob, it does not therefore follow that those who are crossed and impoverished, as Job, are not God's people. 2. That wicked people, and particularly oppressors and tyrannizing rulers, are subject to continual terrors, live very uncomfortably, and perish very miserably. On this head he enlarges, showing that even those who impiously dare God's judgments yet cannot but dread them and will feel them at last. He speaks in the singular number - the wicked man, meaning (as some think) Nimrod; or perhaps Chedorlaomer, or some such mighty hunter before the Lord. I fear he meant Job himself, whom he expressly charges both with the tyranny and with the timorousness here described, Job 22:9, Job 22:10. Here he thinks the application easy, and that Job might, in this description, as in a glass, see his own face. Now, (1.) Let us see how he describes the sinner who lives thus miserably. He does not begin with that, but brings it in as a reason of his doom, Job 15:25-28. It is no ordinary sinner, but one of the first rate, an oppressor (Job 15:20), a blasphemer, and a persecutor, one that neither fears God nor regards man. [1.] He bids defiance to God, and to his authority and power, Job 15:25. Tell him of the divine law, and its obligations; he breaks those bonds asunder, and will not have, no, not him that made him, to restrain him or rule over him. Tell him of the divine wrath, and its terrors; he bids the Almighty do his worst, he will have his will, he will have his way, in spite of him, and will not be controlled by law, or conscience, or the notices of a judgment to come. He stretches out his hand against God, in defiance of him and of the power of his wrath. God is indeed out of his reach, but he stretches out his hand against him, to show that, if it were in his power, he would ungod him. This applies to the audacious impiety of some sinners who are really haters of God (Rom 1:30), and whose carnal mind is not only an enemy to him, but enmity itself, Rom 8:7. But, alas! the sinner's malice is as impotent as it is impudent; what can he do? He strengthens himself (he would be valiant, so some read it) against the Almighty. He thinks with his exorbitant despotic power to change times and laws (Dan 7:25), and, in spite of Providence, to carry the day for rapine and wrong, clear of the check of conscience. Note, It is the prodigious madness of presumptuous sinners that they enter the lists with Omnipotence. Woe unto him that strives with his Maker. That is generally taken for a further description of the sinner's daring presumption (Job 15:26): He runs upon him, upon God himself, in a direct opposition to him, to his precepts and providences, even upon his neck, as a desperate combatant, when he finds himself an unequal match for his adversary, flies in his face, though, at the same time, he falls on his sword's point, or the sharp spike of his buckler. Sinners, in general, run from God; but the presumptuous sinner, who sins with a high hand, runs upon him, fights against him, and bids defiance to him; and it is easy to foretel what will be the issue. [2.] He wraps himself up in security and sensuality (Job 15:27): He covers his face with his fatness. This signifies both the pampering of his flesh with daily delicious fare and the hardening of his heart thereby against the judgments of God. Note, The gratifying of the appetites of the body, feeding and feasting that to the full, often turns to the damage of the soul and its interests. Why is God forgotten and slighted, but because the belly is made a god of and happiness placed in the delights of sense? Those that fill themselves with wine and strong drink abandon all that is serious and flatter themselves with hopes that tomorrow shall be as this day, Isa 56:12. Woe to those that are thus at ease in Zion, Amo 6:1, Amo 6:3, Amo 6:4; Luk 12:19. The fat that covers his face makes him look bold and haughty, and that which covers his flanks makes him lie easy and soft, and feel little; but this will prove poor shelter against the darts of God's wrath. [3.] He enriches himself with the spoils of all about him, Job 15:28. He dwells in cities which he himself has made desolate by expelling the inhabitants out of them, that he might be placed alone in them, Isa 5:8 Proud and cruel men take a strange pleasure in ruins, when they are of their own making, in destroying cities (Psa 9:6) and triumphing in the destruction, since they cannot make them their own but by making them ready to become heaps, and frightening the inhabitants out of them. Note, Those that aim to engross the world to themselves, and grasp at all, lose the comfort of all, and make themselves miserable in the midst of all. How does this tyrant gain his point, and make himself master of cities that have all the marks of antiquity upon them? We are told (Job 15:35) that he does it by malice and falsehood, the two chief ingredients of his wickedness who was a liar and a murderer from the beginning, They conceive mischief, and then they effect it by preparing deceit, pretending to protect those whom they design to subdue, and making leagues of peace the more effectually to carry on the operations of war. From such wicked men God deliver all good men. (2.) Let us see now what is the miserable condition of this wicked man, both in spiritual and temporal judgments. [1.] His inward peace is continually disturbed. He seems to those about him to be easy, and they therefore envy him and wish themselves in his condition; but he who knows what is in men tells us that a wicked man has so little comfort and satisfaction in his own breast that he is rather to be pitied than envied. First, His own conscience accuses him, and with the pangs and throes of that he travaileth in pain all his days, Job 15:20. He is continually uneasy at the thought of the cruelties he as been guilty of and the blood in which he has imbrued his hands. His sins stare him in the face at every turn. Diri conscia facti mens habet attonitos - Conscious guilt astonishes and confounds. Secondly, He is vexed at the uncertainty of the continuance of his wealth and power: The number of years is hidden to the oppressor. He knows, whatever he pretends, that they will not last always, and has reason to fear that they will not last long and this he frets at. Thirdly, He is under a certain fearful expectation of judgment and fiery indignation (Heb 10:27), which puts him into, and keeps him in, a continual terror and consternation, so that he dwells with Cain in the land of Nod, or commotion (Gen 4:16), and is made like, Pashur, Magor-missabib - a terror round about, Jer 20:3, Jer 20:4. A dreadful sound is in his ears, Job 15:21. He knows that both heaven and earth are incensed against him, that God is angry with him and that all the world hates him; he has done nothing to make his peace with either, and therefore he thinks that every one who meets him will slay him, Gen 4:14. Or he is like a man absconding for debt, who thinks every man a bailiff. Fear came in, at first, with sin (Gen 3:10) and still attends it. Even in prosperity he is apprehensive that the destroyer will come upon him, either some destroying angel sent of God to avenge his quarrel or some of his injured subjects who will be their own avengers. Those who are the terror of the mighty in the land of the living usually go down slain to the pit (Eze 32:25), the expectation of which makes them a terror to themselves. This is further set forth (Job 15:22): He is, in his own apprehension, waited for of the sword; for he knows that he who killeth with the sword must be killed with the sword, Rev 13:10. A guilty conscience represents to the sinner a flaming sword turning every way (Gen 3:24) and himself inevitably running on it. Again (Job 15:23): He knows that the day of darkness (or the night of darkness rather) is ready at his hand, that it is appointed to him and cannot be put by, that it is hastening on apace and cannot be put off. This day of darkness is something beyond death; it is that day of the Lord which to all wicked people will be darkness and not light and in which they will be doomed to utter, endless, darkness. Note, Some wicked people, though they seem secure, have already received the sentence of death, eternal death, within themselves, and plainly see hell gaping for them. No marvel that it follows (Job 15:24), Trouble and anguish (that inward tribulation and anguish of soul spoken of Rom 2:8, Rom 2:9, which are the effect of God's indignation and wrath fastening upon the conscience) shall make him afraid of worse to come. What is the hell before him if this be the hell within him? And though he would fain shake off his fears, drink them away, and jest them away, it will not do; they shall prevail against him, and overpower him, as a king ready to the battle, with forces too strong to be resisted. He that would keep his peace, let him keep a good conscience. Fourthly, If at any time he be in trouble, he despairs of getting out (Job 15:22): He believeth not that he shall return out of darkness, but he gives himself up for gone and lost in an endless night. Good men expect light at evening time, light out of darkness; but what reason have those to expect that they shall return out of the darkness of trouble who would not return from the darkness of sin, but went on in it? Psa 82:5. It is the misery of damned sinners that they know they shall never return out of that utter darkness, nor pass the gulf there fixed. Fifthly, He perplexes himself with continual care, especially if Providence ever so little frown upon him, Job 15:23. Such a dread he has of poverty, and such a waste does he discern upon his estate, that he is already, in his own imagination, wandering abroad for bread, going a begging for a meal's meat, and saying, Where is it? The rich man, in his abundance, cried out, What shall I do? Luk 12:17. Perhaps he pretends fear of wanting, as an excuse of his covetous practices; and justly may he be brought to this extremity at last. We read of those who were full, but have hired out themselves for bread (Sa1 2:5), which this sinner will not do. He cannot dig; he is too fat (Job 15:27): but to beg he may well be ashamed. See Psa 109:10. David never saw the righteous so far forsaken as to beg their bread; for, verily, they shall be fed by the charitable unasked, Psa 37:3, Psa 37:25. But the wicked want it, and cannot expect it should be readily given them. How should those find mercy who never showed mercy? [2.] His outward prosperity will soon come to an end, and all his confidence and all his comfort will come to an end with it. How can he prosper when God runs upon him? so some understand that, Job 15:26. Whom God runs upon he will certainly run down; for when he judges he will overcome. See how the judgments of God cross this worldly wicked man in all his cares, desires, and projects, and so complete his misery. First, He is in care to get, but he shall not be rich, Job 15:29. His own covetous mind keeps him from being truly rich. He is not rich that has not enough, and he has not enough that does not think he has. It is contentment only that is great gain. Providence remarkably keeps some from being rich, defeating their enterprises, breaking their measures, and keeping them always behind-hand. Many that get much by fraud and injustice, yet do not grow rich: it goes as it comes; it is got by one sin and spent upon another. Secondly, He is in care to keep what he has got, but in vain: His substance shall not continue; it will dwindle and come to nothing. God blasts it, and what came up in a night perishes in a night. Wealth gotten by vanity will certainly be diminished. Some have themselves lived to see the ruin of those estates which have been raised by oppression; but, where this is not the case, that which is left goes with a curse to those who succeed. De male quaesitis vix gaudet tertius haeres - Ill-gotten property will scarcely be enjoyed by the third generation. He purchases estates to him and his heirs for ever; but to what purpose? He shall not prolong the perfection thereof upon the earth; neither the credit nor the comfort of his riches shall be prolonged; and, when those are gone, where is the perfection of them? How indeed can we expect the perfection of any thing to be prolonged upon the earth, where every thing is transitory, and we soon see the end of all perfection? Thirdly, He is in care to leave what he has got and kept to his children after him. But in this he is crossed; the branches of his family shall perish, in whom he hoped to live and flourish and to have the reputation of making them all great men. They shall not be green, Job 15:32. The flame shall dry them up, Job 15:30. he shall shake them off as blossoms that never knit, or as the unripe grape, Job 15:33. They shall die in the beginning of their days and never come to maturity. Many a man's family is ruined by his iniquity. Fourthly, He is in care to enjoy it a great while himself; but in that also he is crossed. 1. He may perhaps be taken from it (Job 15:30): By the breath of God's mouth shall he go away, and leave his wealth to others; that is, by God's wrath, which, like a stream of brimstone, kindles the fire that devours him (Isa 30:33), or by his word; he speaks, and it is done immediately. This night thy soul shall be required of thee; and so the wicked is driven away in his wickedness, the worldling in his worldliness. 2. It may perhaps be taken from him, and fly away like an eagle towards heaven: It shall be accomplished (or cut off) before his time (Job 15:32); that is, he shall survive his prosperity, and see himself stripped of it. Fifthly, He is in care, when he is in trouble, how to get out of it (not how to get good by it); but in this also he is crossed (Job 15:30): He shall not depart out of darkness. When he begins to fall, like Haman, all men say, "Down with him." It was said of him (Job 15:22), He believeth not that he shall return out of darkness. He frightened himself with the perpetuity of his calamity, and God also shall choose his delusions and bring his fears upon him (Isa 66:4), as he did upon Israel, Num 14:28. God says Amen to his distrust and despair. Sixthly, He is in care to secure his partners, and hopes to secure himself by his partnership with them; but that is in vain too, Job 15:34, Job 15:35. The congregation of them, the whole confederacy, they and all their tabernacles, shall be desolate and consumed with fire. Hypocrisy and bribery are here charged upon them; that is, deceitful dealing both with God and man - God affronted under colour of religion, man wronged under colour of justice. It is impossible that these should end well. Though hand join in hand for the support of these perfidious practices, yet shall not the wicked go unpunished. (3.) The use and application of all this. Will the prosperity of presumptuous sinners end thus miserably? Then (Job 15:31) let not him that is deceived trust in vanity. Let the mischiefs which befal others be our warnings, and let not us rest on that broken reed which always failed those who leaned on it. [1.] Those who trust to their sinful ways of getting wealth trust in vanity, and vanity will be their recompence, for they shall not get what they expected. Their arts will deceive them and perhaps ruin them in this world. [2.] Those who trust to their wealth when they have gotten it, especially to the wealth they have gotten dishonestly, trust in vanity; for it will yield them no satisfaction. The guilt that cleaves to it will ruin the joy of it. They sow the wind, and will reap the whirlwind, and will own at length, with the utmost confusion, that a deceived heart turned them aside, and that they cheated themselves with a lie in their right hand.

The sin of Judas was not only his shame and ruin, but it made a vacancy in the college of the apostles. They were ordained twelve, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs; they were the twelve stars that make up the church's crown (Rev 12:1), and for them twelve thrones were designated, Mat 19:28. Now being twelve when they were learners, if they were but eleven when they were to be teachers, it would occasion every one to enquire what had become of the twelfth, and so revive the remembrance of the scandal of their society; and therefore care was taken, before the descent of the Spirit, to fill up the vacancy, of the doing of which we now have an account, our Lord Jesus, probably, having given directions about it, among other things which he spoke pertaining to the kingdom of God. Observe, I. The persons concerned in this affair. 1. The house consisted of about a hundred and twenty. This was the number of the names, that is, the persons; some think the men only, distinguished from the women. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ's own kindred, country, and concourse, made up this one hundred and twenty, and that these were a sort of synod, or congregation of ministers, a standing presbytery (Act 4:23), to whom none of the rest durst join themselves (Act 5:13), and that they continued together till the persecution at Stephen's death dispersed them all but the apostles (Act 8:1); but he thinks that besides these there were many hundreds in Jersualem, if not thousands, at this time, that believed; and we have indeed read of many that believed on him there, but durst not confess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word and other acts of worship; nor that there was any thing of this till after the pouring out of the Spirit, and the conversions recorded in the following chapter. Here was the beginning of the Christian church: this hundred and twenty was the grain of mustard-seed that grew into a tree, the leaven that leavened the whole lump. 2. The speaker was Peter, who had been, and still was, the most forward man; and therefore notice is taken of his forwardness and zeal, to show that he had perfectly recovered the ground he lost by his denying his Master, and, Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterwards, when it comes to speak of the Gentiles, it keeps to the story of Paul. II. The proposal which Peter made for the choice of another apostle. He stood up in the midst of the disciples, Act 1:15. He did not sit down, as one that gave laws, or had any supremacy over the rest, but stood up, as one that had only a motion to make, in which he paid a deference to his brethren, standing up when he spoke to them. Now in his speech we may observe, 1. The account he gives of the vacancy made by the death of Judas, in which he is very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it. Here is, (1.) The power to which Judas had been advanced (Act 1:17): He was numbered with us, and had obtained part of this ministry which we are invested with. Note, Many are numbered with the saints in this world that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of Christians, if we partake not of the spirit and nature of Christians? Judas's having obtained part of this ministry was but an aggravation of his sin and ruin, as it will be of theirs who prophesied in Christ's name, and yet were workers of iniquity. (2.) The sin of Judas, notwithstanding his advancement to this honour. He was guide to those that took Jesus, not only informed Christ's persecutors where they might find him (which they might have done effectually though he had kept out of sight), but he had the impudence to appear openly at the head of the party that seized him. He went before them to the place, and, as if he had been proud of the honour, gave the word of command: That same is he, hold him fast. Note, Ringleaders in sin are the worst of sinners, especially if those that by their office should have been guides to the friends of Christ are guides to his enemies. (3.) The ruin of Judas by this sin. Perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only so, but to get an estate under them, of which his wages for his service, he hoped, would be but an earnest; but see what came of it. [1.] He lost his money shamefully enough (Act 1:18): He purchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did, and it is very elegantly expressed thus, in derision of his projects to enrich himself by this bargain. He thought to have purchased a field for himself, as Gehazi did with what he got from Naaman by a lie (see Kg2 5:26), but it proved the purchase of a field to bury strangers in; and what was he or any of his the better for this? It was to him an unrighteous mammon, it deceived him; and the reward of his iniquity was the stumbling-block of his iniquity. [2.] He lost his life m ore shamefully. We were told (Mat 27:5) that he went away in despair, and was suffocated (so the word signifies there, and no more); here it is added (as latter historians add to those who went before) that, being strangled, or choked with grief and horror, he fell headlong, fell on his face (so Dr. Hammond), and partly with the swelling of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him (as we find Mar 9:26; Luk 9:42), no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocation of him, which Matthew relates, would make him swell till he burst, which Peter relates. he burst asunder with a great noise (so Dr. Edwards), which was heard by the neighbours, and so, as it follows, it came to be known (Act 1:19): His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of traitors. Justly do those bowels gush out that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant that he would cut him in sunder, Mat 24:51. (4.) The public notice that was taken of this: It was known to all the dwellers in Jerusalem. It was, as it were, put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, Act 1:19. It was not only discoursed of among the disciples, but it was in every body's mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be true, incontestably so. Now one would think this should have awakened those to repentance that had had any hand in the death of Christ when they saw him that had the first hand thus made an example. But their hearts were hardened, and, as to those of them that were to be softened, it must be done by the word, and the Spirit working with it. Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas's money was called Aceldama - the field of blood, because it was bought with the price of blood, which perpetuated the infamy not only of him that sold that innocent precious blood, but of those that bought it too. Look how they will answer it, when God shall make inquisition for blood. (5.) The fulfilling of the scriptures in this, which had spoken so plainly of it, that it must needs be fulfilled, Act 1:16. Let none be surprised nor stumble at it, that this should be the exit of one of the twelve, for David had not only foretold his sin (which Christ had taken notice of, Joh 13:18, from Psa 41:9, He that eateth bread with me hath lifted up the heel against me), but had also foretold, [1.] His punishment (Psa 69:25): Let his habitation be desolate. This Psalm refers to the Messiah. Mention is made but two or three verses before of their giving him gall and vinegar, and therefore the following predictions of the destruction of David's enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live in, and so it became desolate. This prediction signifies the same with that of Bildad concerning the wicked man, that his confidence shall be rooted out of his tabernacle, and shall bring him to the king of terrors: it shall dwell in his tabernacle, because it is none of his; brimstone shall be scattered upon his habitation, Job 18:14, Job 18:15. [2.] The substitution of another in his room. His bishopric, or his office (for so the word signifies in general) shall another take, which is quoted from Psa 109:8. With this quotation Peter very aptly introduces the following proposal. Note, We are not to think the worse of any office that God has instituted (whether magistracy or ministry) either for the wickedness of any that are in that office or for the ignominious punishment of that wickedness; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any work of his to be undone, for the miscarriages of those that are entrusted therewith. The unbelief of man shall not make the promise of God of no effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein, there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor. It is with the officers of the church as with the members of it, if the natural branches be broken off, others shall be grafted in, Rom 11:17. Christ's cause shall never be lost for want of witnesses. 2. The motion he makes for the choice of another apostle, Act 1:21, Act 1:22. Here observe, (1.) How the person must be qualified that must fill the vacancy. It must be one of these men, these seventy disciples, that have companied with us, that have constantly attended us, all the time that the Lord Jesus went in and out among us, preaching and working miracles for three years and a half, beginning from the baptism of John, from which the gospel of Christ commenced, unto that same day that he was taken up from us. Those that have been diligent, faithful, and constant, in the discharge of their duty in a lower station, are fittest to be preferred to a higher; those that have been faithful in a little shall be entrusted with more. And none should be employed as ministers of Christ, preachers of his gospel, and rulers in his church, but those that are well acquainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually; not that has visited them now and then, but been intimately conversant with them. (2.) To what work he is called that must fill up the vacancy: He must be a witness with us of his resurrection. By this it appears that others of the disciples were with the eleven when Christ appeared to them, else they could not have been witnesses with them, as competent witnesses as they, of his resurrection. The great thing which the apostles were to attest to the world was Christ's resurrection, for this was the great proof of his being the Messiah, and the foundation of our hope in him. See what the apostles were ordained to, not to a secular dignity and dominion, but to preach Christ, and the power of his resurrection. III. The nomination of the person that was to succeed Judas in his office as an apostle. 1. Two, who were known to have been Christ's constant attendants, and men of great integrity, were set up as candidates for the place (Act 1:23): They appointed two; not the eleven, they did not take upon them to determine who should be put up, but the hundred and twenty, for to them Peter spoke, and not to the eleven. The two they nominated were Joseph and Matthias, of neither of whom do we read elsewhere, except this Joseph be the same with that Jesus who is called Justus, of whom Paul speaks (Col 4:11), and who is said to be of the circumcision, a native Jew, as this was, and who was a fellow-worker with Paul in the kingdom of God and a comfort to him; and then it is observable that, though he came short of being an apostle, he did not therefore quit the ministry, but was very useful in a lower station; for, Are all apostles? Are all prophets? Some think this Joseph is he that is called Joses (Mar 6:3), the brother of James the less (Mar 15:40), and was called Joses the just, as he was called James the just. Some confound this with that Joses mentioned Act 4:36. But that was of Cyprus, this of Galilee; and, it should seem, to distinguish them, that was called Barnabas - a son of consolation; this Barsabas - a son of the oath. These two were both of them such worthy men, and so well qualified for the office, that they could not tell which of them was the fitter, but all agreed it must be one of these two. They did not propose themselves nor strive for the place, but humbly sat still, and were appointed to it. 2. They applied to God by prayer for direction, not which of the seventy, for none of the rest could stand in competition with these in the opinion of all present, but which of these two? Act 1:24, Act 1:25. (1.) They appeal to God as the searcher of hearts: "Thou, Lord, who knowest the hearts of all men, which we do not, and better than they know their own." Observe, When an apostle was to be chosen, he must be chosen by his heart, and the temper and disposition of that. Yet Jesus, who knew all men's hearts, for wise and holy ends chose Judas to be one of the twelve. It is comfortable to us, in our prayers for the welfare of the church and its ministers, that the God to whom we pray knows the hearts of all men, and has them not only under his eye, but in his hand, and turns them which way soever he will, can make them fit for his purpose, if he do not find them so, by giving them another spirit. (2.) They desire to know which of these God had chosen: Lord, show us this, and we are satisfied. It is fit that God should choose his own servants; and so far as he in any way by the disposals of his providence or the gifts of his Spirit, shows whom he hath chosen, or what he hath chosen, for us, we ought to comply with him. (3.) They are ready to receive him as a brother whom God hath chosen; for they are not contriving to have so much the more dignity themselves, by keeping out another, but desire to have one to take part of this ministry and apostleship, to join with them in the work and share with them in the honour, from which Judas by transgression fell, threw himself, by deserting and betraying his Master, from the place of an apostle, of which he was unworthy, that he might go to his own place, the place of a traitor, the fittest place for him, not only to the gibbet, but to hell - this was his own place. Note, Those that betray Christ, as they fall from the dignity of relation to him, so they fall into all misery. It is said of Balaam (Num 24:25) that he went to his own place, that is, says one of the rabbin, he went to hell. Dr. Whitby quotes Ignatius saying, There is appointed to every man idios topos - a proper place, which imports the same with that of God's rendering to every man according to his works. And our Saviour had said that Judas's own place should be such that it had been better for him that he had never been born (Mat 26:24) - his misery such as to be worse than not being. Judas had been a hypocrite, and hell is the proper place of such; other sinners, as inmates, have their portion with them, Mat 24:51. (4.) The doubt was determined by lot (Act 1:26), which is an appeal to God, and lawful to be used for determining matters not otherwise determinable, provided it be done in a solemn religious manner, and with prayer, the prayer of faith; for the lot is cast into the lap, but the whole disposal thereof is of the Lord, Pro 16:33. Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God; and therefore, as he must be baptized, so he must be ordained, by the Holy Ghost, as they all were not many days after. Thus the number of the apostles was made up, as afterwards, when James, another of the twelve, was martyred, Paul was made an apostle.

We have here a council called, not by writ, but by consent, on this occasion (Act 15:6): The apostles and presbyters came together, to consider this matter. They did not give their judgment separately, but came together to do it, that they might hear one another's sense in this matter; for in the multitude of counsellors there is safety and satisfaction. They did not give their judgment rashly, but considered of this matter. Though they were clear concerning it in their own minds, yet they would take time to consider of it, and to hear what might be said by the adverse party. Nor did the apostles give their judgment concerning it without the elders, the inferior ministers, to whom they thus condescended, and on whom they thus put an honour. Those that are most eminent in gifts and graces, and are in the most exalted stations in the church, ought to show respect to their juniors and inferiors; for, though days should speak, yet there is a spirit in man, Job 32:7, Job 32:8. Here is a direction to the pastors of the churches, when difficulties arise, to come together in solemn meetings for mutual advice and encouragement, that they may know one another's mind, and strengthen one another's hands, and may act in concert. Now here we have, I. Peter's speech in this synod. He did not in the least pretend to any primacy or headship in this synod. He was not master of this assembly, nor so much as chairman or moderator, pro hac vice - on this occasion; for we do not find that either he spoke first, to open the synod (there having been much disputing before he rose up), nor that he spoke last, to sum up the cause and collect the suffrages; but he was a faithful, prudent zealous member of this assembly, and offered that which was very much to the purpose, and which would come better from him than from another, because he had himself been the first that preached the gospel to the Gentiles. There had been much disputing, pro and con, upon this question, and liberty of speech allowed, as ought to be in such cases; those of the sect of the Pharisees were some of them present, and allowed to say what they could in defence of those of their opinion at Antioch, which probably was answered by some of the elders; such questions ought to be fairly disputed before they are decided. When both sides had been heard, Peter rose up, and addressed himself to the assembly, Men and brethren, as did James afterwards, Act 15:13. And here, 1. He put them in mind of the call and commission he had some time ago to preach the gospel to the Gentiles; he wondered there should be any difficulty made of a matter already settled: You know that aph' hēmerōn archaiōn - from the beginning of the days of the gospel, many years ago, God made choice among us apostles of one to preach the gospel to the Gentiles, and I was the person chosen, that the Gentiles by my mouth should hear the word, and believe, Act 15:7. You know I was questioned about it and cleared myself to the universal satisfaction; every body rejoiced that God had granted to the Gentiles repentance unto life, and nobody said a word of circumcising them, nor was there any thought of such a thing. See Act 11:18. "Why should the Gentiles who hear the word of the gospel by Paul's mouth be compelled to submit to circumcision, any more than those that heard it by my mouth? Or why should the terms of their admission now be made harder than they were then?" 2. He puts them in mind how remarkably God owned him in preaching to the Gentiles, and gave testimony to their sincerity in embracing the Christian faith (Act 15:8): "God, who knows the hearts, and therefore is able to judge infallibly of men, bore them witness that they were his indeed, by giving them the Holy Ghost; not only the graces and comforts, but the extraordinary miraculous gifts of the Holy Ghost, even as he did unto us apostles." See Act 11:15-17. Note, The Lord knows those that are his, for he knows men's hearts; and we are as our hearts are. Those to whom God gives the Holy Ghost, he thereby bears witness to that they are his; hence we are said to be sealed with that Holy Spirit of promise - marked for God. God had bidden the Gentiles welcome to the privilege of communion with him, without requiring them to be circumcised and to keep the law; and therefore shall not we admit them into communion with us but upon those terms? "God has put no difference between us and them (Act 15:9); they, though Gentiles, are as welcome to the grace of Christ and the throne of grace as we Jews are; why then should we set them at a distance, as if we were holier than they?" Isa 65:5. Note, We ought not to make any conditions of our brethren's acceptance with us but such as God has made the conditions of their acceptance with him, Rom 14:3. Now the Gentiles were fitted for communion with God, in having their hearts purified by faith, and that faith God's own work in them; and therefore why should we think them unfit for communion with us, unless they will submit to the ceremonial purifying enjoined by the law to us? Note, (1.) By faith the heart is purified; we are not only justified, and conscience purified, but the work of sanctification is begun and carried on. (2.) Those that have their hearts purified by faith are therein made so nearly to resemble one another, that, whatever difference there may be between them, no account is to be made of it; for the faith of all the saints is alike precious, and has like precious effects (Pe2 1:1), and those that by it are united to Christ are so to look upon themselves as joined to one another as that all distinctions, even that between Jew and Gentile, are merged and swallowed up in it. 3. He sharply reproves those teachers (some of whom, it is likely, were present) who went about to bring the Gentiles under the obligation of the law of Moses, Act 15:10. The thing is so plain that he cannot forbear speaking of it with some warmth: "Now therefore, since God has owned them for his, why tempt you God to put a yoke upon the neck of the disciples, of the believing Gentiles and their children" (for circumcision was a yoke upon their infant seed, who are here reckoned among the disciples), "a yoke which neither our fathers nor we were able to bear?" Here he shows that in this attempt, (1.) They offered a very great affront to God: "You tempt him, by calling that in question which he has already settled and determined by no less an indication than that of the gift of the Holy Ghost; you do, in effect, ask, 'Did he know what he did? Or was he in earnest in it? Or will he abide by his own act?' Will you try whether God, who designed the ceremonial law for the people of the Jews only, will now, in its last ages, bring the Gentiles too under the obligation of it, to gratify you?" Those tempt God who prescribe to him, and say that people cannot be saved but upon such and such terms, which God never appointed; as if the God of salvation must come into their measures. (2.) They offered a very great wrong to the disciples: Christ came to proclaim liberty to the captives, and they go about to enslave those whom he has made free. See Neh 5:8. The ceremonial law was a heavy yoke; they and their fathers found it difficult to be borne, so numerous, so various, so pompous, were the institutions of it. The distinction of meats was a heavy yoke, not only as it rendered conversation less pleasant, but as it embarrassed conscience with endless scruples. The ado that was made about even unavoidable touch of a grave or a dead body, the pollution contracted by it, and the many rules about purifying from that pollution, were a heavy burden. This yoke Christ came to ease us of, and called those that were weary and heavy laden under it to come and take his yoke upon them, his easy yoke. Now for these teachers to go about to lay that yoke upon the neck of the Gentiles from which he came to free even the Jews was the greatest injury imaginable to them. 4. Whereas the Jewish teachers had urged that circumcision was necessary to salvation, Peter shows it was so far from being so that both Jews and Gentiles were to be saved purely through the grace of our Lord Jesus Christ, and in no other way (Act 15:11): We believe to be saved through that grace only; pisteuomen sōthēnai - We hope to be saved; or, We believe unto salvation in the same manner as they - kath' hon tropon kakeinoi̇ "We that are circumcised believe to salvation, and so do those that are uncircumcised; and, as our circumcision will be no advantage to us, so their uncircumcision will be no disadvantage to them; for we must depend upon the grace of Christ for salvation, and must apply that grace by faith, as well as they. There is not one way of salvation for the Jews and another for the Gentiles; neither circumcision avails any thing nor uncircumcision (that is neither here nor there), but faith which works by love, Gal 5:6. Why should we burden them with the law of Moses, as necessary to their salvation, when it is not that, but the gospel of Christ, that is necessary both to our salvation and theirs?" II. An account of what Barnabas and Paul said in this synod, which did not need to be related, for they only gave in a narrative of what was recorded in the foregoing chapters, what miracles and wonders God had wrought among the Gentiles by them, Act 15:12. This they had given in to the church at Antioch (Act 14:27), to their brethren by the way (Act 15:3), and now again to the synod; and it was very proper to be given in here. That which was contended for was that the Gentiles ought to submit to the law of Moses; now, in opposition to this, Paul and Barnabas undertake to show, by a plain relation of matters of fact, that God owned the preaching of the pure gospel to them without the law, and therefore to press the law upon them now was to undo what God had done. Observe, 1. What account they gave; they declared, or opened in order, and with all the magnifying and affecting circumstances, what glorious miracles, what signs and wonders, God had wrought among the Gentiles by them, what confirmation he had given to their preaching by miracles wrought in the kingdom of nature, and what success he had given to it by miracles wrought in the kingdom of grace. Thus God had honoured these apostles whom Jewish teachers condemned, and had thus honoured the Gentiles whom they contemned. What need had they of any other advocate when God himself pleaded their cause? The conversion of the Gentiles was itself a wonder, all things considered, no less than a miracle. Now if they received the Holy Ghost by the hearing of faith, why should they be embarrassed with the works of the law? See Gal 3:2. 2. What attention was given to them: All the multitude (who, though they had not voted, yet came together to hear what was said) kept silence, and gave audience to Paul and Barnabas; it should seem they took more notice of their narrative than they did of all the arguments that were offered. As in natural philosophy and medicine nothing is so satisfactory as experiments, and in law nothing is so satisfactory as cases adjudged, so in the things of God the best explication of the word of grace is the accounts given of the operations of the Spirit of grace; to these the multitude will with silence give audience. Those that fear God will most readily hear those that can tell them what God has done for their souls, or by their means, Psa 66:16. III. The speech which James made to the synod. He did not interrupt Paul and Barnabas, though, it is likely, he had before heard their narrative, but let them go on with it, for the edification of the company, and that they might have it from the first and best hand; but, after they had held their peace, then James stood up. You may all prophesy one by one, Co1 14:31. God is the God of order. He let Paul and Barnabas say what they had to say, and then he made the application of it. The hearing of variety of ministers may be of use when one truth does not drive out, but clench, another. 1. He addresses himself respectfully to those present: "Men and brethren, hearken unto me. You are men, and therefore, it is to be hoped, will hear reason; you are my brethren, and therefore will hear me with candour. We are all brethren, and equally concerned in this cause that nothing be done to the dishonour of Christ and the uneasiness of Christians." 2. He refers to what Peter had said concerning the conversion of the Gentiles (Act 15:14): "Simeon" (that is, Simon Peter) "hath declared, and opened the matter to you - how God at the first did visit the Gentiles, in Cornelius and his friends, who were the first-fruits of the Gentiles-how, when the gospel began first to spread, presently the Gentiles were invited to come and take the benefit of it;" and James observes here, (1.) That the grace of God was the origin of it; it was God that visited the Gentiles; and it was a kind visit. Had they been left to themselves, they would never have visited him, but the acquaintance began on his part; he not only visited and redeemed his people, but visited and redeemed those that were lo ammi - not a people. (2.) that the glory of God was the end of it: it was to take out of them a people for his name, who should glorify him, and in whom he would be glorified. As of old he took the Jews, so now the Gentiles, to be to him for a name, and for a praise, and for a glory, Jer 13:11. Let all the people of God remember that therefore they are thus dignified in God, that God may be glorified in them. 3. He confirms this with a quotation out of the Old Testament: he could not prove the calling of the Gentiles by a vision, as Peter could, nor by miracles wrought by his hand, as Paul and Barnabas could, but he would prove that it was foretold in the Old Testament, and therefore it must be fulfilled, Act 15:15. To this agree the words of the prophets; most of the Old Testament prophets spoke more or less of the calling in of the Gentiles, even Moses himself, Rom 10:19. It was the general expectation of the pious Jews that the Messiah should be a light to enlighten the Gentiles (Luk 2:32): but James waives the more illustrious prophecies of this, and pitches upon one that seemed more obscure: It is written, Amo 9:11, Amo 9:12, where is foretold, (1.) The setting up of the kingdom of the Messiah (Act 15:16): I will raise up the tabernacle of David, that is fallen. The covenant was made with David and his seed; but the house and family of David are here called his tabernacle, because David in his beginning was a shepherd, and dwelt in tents, and his house, that had been as a stately palace, had become a mean and despicable tabernacle, reduced in a manner to its small beginning. This tabernacle was ruined and fallen down; there had not been for many ages a king of the house of David; the sceptre had departed from Judah, the royal family was sunk and buried in obscurity, and, as it should seem, not enquired after. But God will return, and will build it again, raise it out of its ruins, a phoenix out of its ashes; and this was now lately fulfilled, when our Lord Jesus was raised out of that family, had the throne of his father David given him, with a promise that he should reign over the house of Jacob for ever, Luk 1:32, Luk 1:33. And, when the tabernacle of David was thus rebuilt in Christ, all the rest of it was, not many years after, wholly extirpated and cut off, as was also the nation of the Jews itself, and all their genealogies were lost. The church of Christ may be called the tabernacle of David. This may sometimes be brought very low, and may seem to be in ruins, but it shall be built again, its withering interests shall revive; it is cast down, but not destroyed: even dry bones are made to live. (2.) The bringing in of the Gentiles as the effect and consequence of this (Act 15:17): That the residue of men might seek after the Lord; not the Jews only, who thought they had the monopoly of the tabernacle of David, but the residue of men, such as had hitherto been left out of the pale of the visible church; they must now, upon this re-edifying of the tabernacle of David, be brought to seek after the Lord, and to enquire how they may obtain his favour. When David's tabernacle is set up, they shall seek the Lord their God, and David their king, Hos 3:5; Jer 30:9. Then Israel shall possess the remnant of Edom (so it is in the Hebrew); but the Jews called all the Gentiles Edomites, and therefore the Septuagint leave out the particular mention of Edom, and read it just as it is here, that the residue of men might seek (James here adds, after the Lord), and all the Gentiles, or heathen, upon whom my name is called. The Jews were for many ages so peculiarly favoured that the residue of men seemed neglected; but now God will have an eye to them, and his name shall be called upon by the Gentiles; his name shall be declared and published among them, and they shall be brought both to know his name and to call upon it: they shall call themselves the people of God, and he shall call them so; and thus, by consent of both parties, his name is called upon them. This promise we may depend upon the fulfilling of in its season; and now it begins to be fulfilled, for it is added, saith the Lord, who doeth this; who doeth all these things (so the Seventy); and the apostle here: he saith it who doeth it, who therefore said it because he was determined to do it; and who therefore does it because he hath said it; for though with us saying and doing are two things they are not so with God. The uniting of Jews and Gentiles in one body, and all those things that were done in order to it, which were here foretold, were, [1.] What God did: This was the Lord's doing, whatever instruments were employed in it: and, [2.] It was what God delighted in, and was well pleased with; for he is the God of the Gentiles, as well as the Jews, and it is his honour to be rich in mercy to all that call upon him. 4. He resolves it into the purpose and counsel of God (Act 15:18): Known unto God are all his works from the beginning of the world. He not only foretold the calling of the Gentiles many ages ago by the prophets (and therefore it ought not to be a surprise or stumbling-block to us), but he foresaw and foreordained it in his eternal counsels, which are unquestionably wise and unalterably firm. It is an excellent maxim here laid down concerning all God's works, both of providence and grace, in the natural and spiritual kingdom, that they were all known unto him from the beginning of the world, from the time he first began to work, which supposes his knowing them (as other scriptures speak) from before the foundation of the world, and therefore from all eternity. Note, Whatever God does, he did before design and determine to do; for he works all, not only according to his will, but according to the counsel of his will: he not only does whatever he determined (Psa 135:6), which is more than we can do (our purposes are frequently broken off, and our measures broken), but he determined whatever he does. Whatever he may say, to prove us, he himself knows what he will do. We know not our works beforehand, but must do as occasion shall serve, Sa1 10:7. What we shall do in such or such a case we cannot tell till it comes to the setting to; but known unto God are all his works; in the volume of his book (called the scriptures of truth, Dan 10:21) they are all written in order, without any erasure or interlining (Psa 40:7); and all God's works will, in the day of review, be found to agree exactly with his counsels, without the least error or variation. We are poor short-sighted creatures; the wisest men can see but a little way before them, and not at all with any certainty; but this is our comfort, that, whatever uncertainty we are at, there is an infallible certainty in the divine prescience: known unto God are all his works. 5. He gives his advice what was to be done in the present case, as the matter now stood with reference to the Gentiles (Act 15:19): My sentence is; egō krinō - I give it as my opinion, or judgment; not as having authority over the rest, but as being an adviser with them. Now his advice is, (1.) That circumcision and the observance of the ceremonial law be by no means imposed upon the Gentile converts; no, not so much as recommended nor mentioned to them. "There are many from among the Gentiles that are turned to God in Christ, and we hope there will be many more. Now I am clearly for using them with all possible tenderness, and putting no manner of hardship or discouragement upon them," mē parenochlein - "not to give them any molestation nor disturbance, nor suggest any thing to them that may be disquieting, or raise scruples in their minds, or perplex them." Note, Great care must be taken not to discourage nor disquiet young converts with matters of doubtful disputation. Let the essentials of religion, which an awakened conscience will readily receive, be first impressed deeply upon them, and these will satisfy them and make them easy; and let not things foreign and circumstantial be urged upon them, which will but trouble them. The kingdom of God, in which they are to be trained up, is not meat and drink, neither the opposition nor the imposition of indifferent things, which will but trouble them; but it is righteousness, and peace, and joy in the Holy Ghost, which we are sure will trouble nobody. (2.) That yet it would be well that in some things, which gave most offence to the Jews, the Gentiles should comply with them. Because they must not humour them so far as to be circumcised, and keep the whole law, it does not therefore follow that they must act in a continual contradiction to them, and study how to provoke them. It will please the Jews (and, if a little thing will oblige them, better do so than cross them) if the Gentile converts abstain, [1.] From pollutions of idols, and from fornication, which are two bad things, and always to be abstained from; but writing to them particularly and expressly to abstain from them (because in these things the Jews were jealous of the Gentile converts, lest they should transgress) would very much gratify the Jews; not but that the apostles, both in preaching and writing to the Gentiles that embraced Christianity, were careful to warn against, First, Pollutions of idols, that they should have no manner of fellowship with idolaters in their idolatrous worships, and particularly not in the feasts they held upon their sacrifices. See Co1 10:14, etc.; Co2 6:14, etc. Secondly, Fornication, and all manner of uncleanness. How large, how pressing, is Paul in his cautions against this sin! Co1 6:9-15; Eph 5:3, etc. But the Jews, who were willing to think the worst of those they did not like, suggested that these were things in which the Gentiles, even after conversion, allowed themselves, and the apostle of the Gentiles connived at it. Now, to obviate this suggestion, and to leave no room for this calumny, James advises that, besides the private admonitions which were given them by their ministers, they should be publicly warned to abstain from pollutions of idols and from fornication - that herein they should be very circumspect, and should avoid all appearances of these two evils, which would be in so particular a manner offensive to the Jews. [2.] From things strangled, and from blood, which, though not evil in themselves, as the other two, nor designed to be always abstained fRom. as those were, had been forbidden by the precepts of Noah (Gen 9:4.), before the giving of the law of Moses; and the Jews had a great dislike to them, and to all those that took a liberty to use them; and therefore, to avoid giving offence, let the Gentile converts abridge themselves of their liberty herein, Co1 8:9, Co1 8:13. Thus we must become all things to all men. 6. He gives a reason for his advice - that great respect ought to be shown to the Jews for they have been so long accustomed to the solemn injunctions of the ceremonial law that they must be borne with, if they cannot presently come off from them (Act 15:21): For Moses hath of old those that preach him in every city, his writings (a considerable part of which is the ceremonial law) being read in the synagogues every sabbath day. "You cannot blame them if they have a great veneration for the law of Moses; for besides that they are very sure God spoke to Moses," (1.) "Moses is continually preached to them, and they are called upon to remember the law of Moses," Mal 4:4. Note, Even that word of God which is written to us should also be preached: those that have the scriptures have still need of ministers to help them to understand and apply the scriptures. (2.) "His writings are read in a solemn religious manner, in their synagogues, and on the sabbath day, in the place and at the time of their meetings for the worship of God; so that from their childhood they have been trained up in a regard to the law of Moses; the observance of it is a part of their religion." (3.) "This has been done of old time; they have received from their fathers an honour for Moses; they have antiquity for it." (4.) "This had been done in every city, wherever there are any Jews, so that none of them can be ignorant what stress that law laid upon these things: and therefore, though the gospel has set us free from these things, yet they cannot be blamed if they are loth to part with them, and cannot of a sudden be persuaded to look upon those things as needless and indifferent which they, and their fathers before them, had been so long taught, and taught of God too, to place religion in. We must therefore give them time, must meet them half-way; they must be borne with awhile, and brought on gradually, and we must comply with them as far as we can without betraying our gospel liberty." Thus does this apostle show the spirit of a moderator, that is, a spirit of moderation, being careful to give no offence either to Jew or Gentile, and contriving, as much as may be, to please both sides and provoke neither. Note, We are not to think it strange if people be wedded to customs which they have had transmitted to them from their fathers, and which they have been educated in an opinion of as sacred; and therefore allowances must be made in such cases, and not rigour used.

We have here the result of the consultation that was held at Jerusalem about the imposing of the ceremonial law upon the Gentiles. Much more, it is likely, was said about it than is here recorded; but at length it was brought to a head, and the advice which James gave was universally approved and agreed to nemine contradicente - unanimously; and letters were accordingly sent by messengers of their own to the Gentile converts, acquainting them with their sentiments in this matter, which would be a great confirmation to them against the false teachers. Now observe here, I. The choice of the delegates that were to be sent with Paul and Barnabas on this errand; not as if they had any suspicion of the fidelity of these great men, and could not trust them with their letters, nor as if they thought that those to whom they sent them would suspect them to have altered any thing in their letter; no, their charity thought no such evil concerning men of such tried integrity; but, 1. They thought fit to send men of their own company to Antioch, with Paul and Barnabas, Act 15:22. This was agreed to by the apostles and elders, with the whole church, who, it is likely, undertook to bear their charges, Co1 9:7. They sent these messengers, (1.) To show their respect to the church at Antioch, as a sister-church, though a younger sister, and that they looked upon it as upon the same level with them; as also that they were desirous further to know their state. (2.) To encourage Paul and Barnabas, and to make their journey home the more pleasant (for it is likely they travelled on foot) by sending such excellent men to bear them company; amicus pro vehiculo - a friend instead of a carriage. (3.) To put a reputation upon the letters they carried, that it might appear a solemn embassy, and so much the more regard might be paid to the message, which was likely to meet with opposition from some. (4.) To keep up the communion of the saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to show that, though they were many, yet they were one. 2. Those they sent were not inferior persons, who might serve to carry the letters, and attest the receipt of them from the apostles; but they were chosen men, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for these are the things which denominate men chief among the brethren, and qualify them to be the messengers of the churches. They are here named: Judas, who was called Barsabas (probably the brother of that Joseph who was called Barsabas, that was a candidate for the apostleship, Act 1:23), and Silas. The character which these men had in the church at Jerusalem would have some influence upon those that came from Judea, as those false teachers did, and engage them to pay the more deference to the message that was sent by them. II. The drawing up of the letters, circular letters, that were to be sent to the churches, to notify the sense of the synod in this matter. 1. Here is a very condescending obliging preamble to this decree, Act 15:23. There is nothing in it haughty or assuming, but, (1.) That which intimates the humility of the apostles, that they join the elders and brethren in commission with them, the ministers, the ordinary Christians, whom they had advised with in this case, as they used to do in other cases. Though never men were so qualified as they were for a monarchical power and authority in the church, nor had such a commission as they had, yet their decrees run not, "We, the apostles, Christ's vicars upon earth, and pastors of all the pastors of the churches" (as the pope styles himself), "and sole judges in all matters of faith;" but the apostles, and elders, and brethren, agree in their orders. Herein they remembered the instructions their Master gave them (Mat 23:8): Be not you called Rabbi; for you are all brethren. (2.) That which bespeaks their respect to the churches they wrote to; they send to them greeting, wish them health and happiness and joy, and call them brethren of the Gentiles, thereby owning their admission into the church, and giving them the right hand of fellowship: "You are our brethren, though Gentiles; for we meet in Christ, the first born among many brethren, in God our common Father." Now that the Gentiles are fellow-heirs and of the same body, they are to be countenanced and encouraged, and called brethren. 2. Here is a just and severe rebuke to the judaizing teachers (Act 15:24): "We have heard that certain who went out from us have troubled you with words, and we are very much concerned to hear it; now this is to let them know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine." (1.) They did a great deal of wrong to the apostles and ministers at Jerusalem, in pretending that they had instructions from them to impose the ceremonial law upon the Gentiles, when there was no colour for such a pretension. "They went out from us indeed - they were such as belonged to our church, of which, when they had a mind to travel, we gave them perhaps a testimonial; but, as for their urging the law of Moses upon you, we gave them no such commandment, nor had we ever thought of such a thing, nor given them the least occasion to use our names in it." It is no new thing for apostolical authority to be pleaded in defence of those doctrines and practices for which yet the apostles gave neither command nor encouragement. (2.) They did a great deal of wrong to the Gentile converts, in saying, You must be circumcised, and must keep the law. [1.] It perplexed them: "They have troubled you with words, have occasioned disturbance and disquietment to you. You depended upon those who told you, If you believe in the Lord Jesus Christ you shall be saved; and now you are startled by those that tell you you must keep the law of Moses or you cannot be saved, by which you see yourselves drawn into a snare. They trouble you with words - words, and nothing else - mere words - sound, but no substance." How has the church been troubled with words, by the pride of men that loved to hear themselves talk! [2.] It endangered them; they subverted their souls, put them into disorder, and pulled down that which had been built up. They took them off from pursuing pure Christianity, and minding the business of that, by filling their heads with the necessity of circumcision, and the law of Moses, which were nothing to the purpose. 3. Here is an honourable testimony given of the messengers by whom these letters were sent. (1.) Of Paul and Barnabas, whom these judaizing teachers had opposed and censured as having done their work by the halves, because they had brought the Gentile converts to Christianity only, and not to Judaism. Let them say what they will of these men, [1.] "They are men that are dear to us; they are our beloved Barnabas and Paul - men whom we have a value for, a kindness for, a concern for." Sometimes it is good for those that are of eminence to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. [2.] "They are men that have signalized themselves in the service of Christ, and therefore have deserved well of all the churches: they are men that have hazarded their lives for the name of our Lord Jesus Christ (Act 15:26), and therefore are worthy of double honour, and cannot be suspected of having sought any secular advantage to themselves; for they have ventured their all for Christ, have engaged in the most dangerous services, as good soldiers of Christ, and not only in laborious services." It is not likely that such faithful confessors should be unfaithful preachers. Those that urged circumcision did it to avoid persecution (Gal 6:12, Gal 6:13); those that opposed it knew they thereby exposed themselves to persecution; and which of these were most likely to be in the right? (2.) Of Judas and Silas: "They are chosen men (Act 15:25), and they are men that have heard our debates, and are perfectly apprized of the matter, and will tell you the same things by mouth," Act 15:27. What is of use to us it is good to have both in writing and by word of mouth, that we may have the advantage both of reading and of hearing it. The apostles refer them to the bearers for a further account of their judgment and their reasons, and the bearers will refer them to their letters for the certainty of the determination. 4. Here is the direction given what to require from the Gentile converts, where observe, (1.) The matter of the injunction, which is according to the advice given by James, that, to avoid giving offence to the Jews, [1.] They should never eat any thing that they knew had been offered in sacrifice to an idol, but look upon it as, though clean in itself, yet thereby polluted to them. This prohibition was afterwards in part taken off, for they were allowed to eat whatever was sold in the shambles, or set before them at their friend's table, though it had been offered to idols, except when there was danger of giving offence by it, that is, of giving occasion either to a weak Christian to think the worse of our Christianity, or to a wicked heathen to think the better of his idolatry; and in these cases it is good to forbear, Co1 10:25, etc. This to us is an antiquated case. [2.] That they should not eat blood, nor drink it; but avoid every thing that looked cruel and barbarous in that ceremony which had been of so long standing. [3.] That they should not eat any thing that was strangled, or died of itself, or had not the blood let out. [4.] That they should be very strict in censuring those that were guilty of fornication, or marrying within the degrees prohibited by the Levitical law, which, some think, is principally intended here. See Co1 5:1. Dr. Hammond states this matter thus: The judaizing teachers would have the Gentile converts submit to all that those submitted to whom they called the proselytes of righteousness, to be circumcised and keep the whole law; but the apostles required no more of them than what was required of the proselytes of the gate, which was to observe the seven precepts of the sons of Noah, which, he thinks, are here referred to. But the only ground of this decree being in complaisance to the rigid Jews that had embraced the Christian faith, and, except in that one case of scandal, all meats being pronounced free and indifferent to all Christians as soon as the reason of the decree ceased, which, at furthest, was after the destruction of Jerusalem, the obligation of it ceased likewise. "These things are in a particular manner offensive to the Jews, and therefore do not disoblige them herein for the present; in a little time the Jews will incorporate with the Gentiles, and then the danger is over." (2.) The manner in which it is worded. [1.] They express themselves with something of authority, that what they wrote might be received with respect, and deference paid to it: It seemed good to the Holy Ghost, and to us, that is, to us under the guidance of the Holy Ghost, and by direction from him: not only the apostles, but others, were endued with spiritual gifts extraordinary, and knew more of the mind of God than any since those gifts ceased can pretend to; their infallibility gave an incontestable authority to their decrees, and they would not order any thing because it seemed good to them, but that they knew it first seemed good to the Holy Ghost. Or it refers to what the Holy Ghost had determined in this matter formerly. When the Holy Ghost descended upon the apostles, he endued them with the gift of tongues, in order to their preaching the gospel to the Gentiles, which was a plain indication of God's purpose to call them in. When the Holy Ghost descended upon Cornelius and his friends, upon Peter's preaching, it was plain that Christ designed the taking down of the Jewish pale, within which they fancied the spirit had been enclosed. [2.] They express themselves with abundance of tenderness and fatherly concern. First, They are afraid of burdening them: We will lay upon you no greater burden. So far were they from delighting to impose upon them that they dreaded nothing so much as imposing too far upon them, so as to discourage them at their setting out. Secondly, They impose upon them no other than necessary things. "The avoiding of fornication is necessary to all Christians at all times; the avoiding of things strangled, and of blood, and of things offered to idols, is necessary at this time, for the keeping up of a good understanding between you and the Jews, and the preventing of offence;" and as long as it continues necessary for that end, and no longer, it is enjoined. Note, Church-rulers should impose only necessary things, things which Christ has made our duty, which have a real tendency to the edification of the church, and, as here, to the uniting of good Christians. If they impose things only to show their own authority, and to try people's obedience, they forget that they have not authority to make new laws, but only to see that the laws of Christ be duly executed, and to enforce the observance of them. Thirdly, They enforce their order with a commendation of those that shall comply with it, rather than with the condemnation of those that shall transgress it. They do not conclude, "From which if you do not keep yourselves, you shall be an anathema, you shall be cast out of the church, and accursed," according to the style of after-councils, and particularly that of Trent; but "From which if you keep yourselves, as we do not question but you will, you will do well; it will be for the glory of God, the furtherance of the gospel, the strengthening of the hands of your brethren, and your own credit and comfort." It is all sweetness and love and good humour, such as became the followers of him who, when he called us to take his yoke upon us, assured us we should find him meek and lowly in heart. The difference of the style of the true apostles from that of the false is very observable. Those that were for imposing the ceremonial laws were positive and imperious: Except you keep it, you cannot be saved (Act 15:1), you are excommunicated ipso facto - at once, and delivered to Satan. The apostles of Christ, who only recommend necessary things, are mild and gentle: "From which if you keep yourselves, you will do well, and as becomes you. Fare ye well; we are hearty well-wishers to your honour and peace." III. The delivering of the letters, and how the messengers disposed of themselves. 1. When they were dismissed, had had their audience of leave of the apostles (it is probable that they were dismissed with prayer, and a solemn blessing in the name of the Lord, and with instructions and encouragements in their work), They then came to Antioch; they staid no longer at Jerusalem than till their business was done, and then came back, and perhaps were met at their return by those that brought them on their way at their setting out; for those that have taken pains in public service ought to be countenanced and encouraged. 2. As soon as they came to Antioch, they gathered the multitude together, and delivered the epistle to them (Act 15:30, Act 15:31), that they might all know what it was that was forbidden them, and might observe these orders, which would be no difficulty for them to do, most of them having been, before their conversion to Christ, proselytes of the gate, who had laid themselves under these restrictions already. But this was not all; it was that they might know that no more than this was forbidden them, that it was no longer a sin to eat swine's flesh, no longer a pollution to touch a grave or a dead body. 3. The people were wonderfully pleased with the orders that came from Jerusalem (Act 15:31): They rejoiced for the consolation; and a great consolation it was to the multitude, (1.) That they were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with that, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. (2.) That those who troubled their minds with an attempt to force circumcision upon them were hereby for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now discovered. (3.) That the Gentiles were hereby encouraged to receive the gospel, and those that had received it to adhere to it. (4.) That the peace of the church was hereby restored, and that removed which threatened a division. All this was consolation which they rejoiced in, and blessed God for. 4. They got the strange ministers that came from Jerusalem to give them each a sermon, and more, Act 15:32. Judas and Silas, being prophets also themselves, endued with the Holy Ghost, and called to the work, and being likewise entrusted by the apostles to deliver some things relating to this matter by word of mouth, exhorted the brethren with many words, and confirmed them. Even those that had the constant preaching of Paul and Barnabas, yet were glad of the help of Judas and Silas; the diversity of the gifts of ministers is of use to the church. Observe what is the work of ministers with those that are in Christ. (1.) To confirm them, by bringing them to see more reason both for their faith in Christ and their obedience to him; to confirm their choice of Christ and their resolutions for Christ. (2.) To exhort them to perseverance, and to the particular duties required of them: to quicken them to that which is good, and direct them in it. They comforted the brethren (so it may be rendered), and this would contribute to the confirming of them; for the joy of the Lord will be our strength. They exhorted them with many words; they used a very great copiousness and variety of expression. One word would affect one, and another another; and therefore, though what they had to say might have been summed up in a few words, yet it was for the edification of the church that they used many words, dia logou pollou - with much speech, much reasoning; precept must be upon precept. 5. The dismission of the Jerusalem ministers, Act 15:33. When they had spent some time among them (so it might be read), poiēsantes chronon - having made some stay, and having made it to good purpose, not having trifled away time, but having filled it up, they were let go in peace from the brethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home, and committed them to the custody of the peace of God. 6. The continuance of Silas, notwithstanding, together with Paul and Barnabas, at Antioch. (1.) Silas, when it came to the setting to, would not go back with Judas to Jerusalem, but let him go home by himself, and chose rather to abide still at Antioch, Act 15:34. And we have no reason at all to blame him for it, though we know not the reason that moved him to it. I am apt to think the congregations at Antioch were both more large and more lively than those at Jerusalem, and that this tempted him to stay there, and he did well: so did Judas, who, notwithstanding this, returned to his post of service at Jerusalem. (2.) Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch, being the chief city of Syria, it is probable there was a great resort of Gentiles thither from all parts upon one account or other, as there was of Jews to Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who would carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. And thus they were not only not idle at Antioch, but were serving their main intention. (3.) There were many others also there, labouring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even where there are many others labouring in the word and doctrine, yet there may be opportunity for us; the zeal and usefulness of others should excite us, not lay us asleep.

Paul was a spiritual father, and as such a one we have him here adopting Timothy, and taking care of the education of many others who had been begotten to Christ by his ministry: and in all he appears to have been a wise and tender father. Here is, I. His taking Timothy into his acquaintance and under his tuition. One thing designed in the book of the Acts is to help us to understand Paul's epistles, two of which are directed to Timothy; it was therefore necessary that in the history of Paul we should have some account concerning him. And we are here accordingly told, 1. That he was a disciple, one that belonged to Christ, and was baptized, probably in his infancy, when his mother became a believer, as Lydia's household was baptized upon her believing, Act 16:15. Him, that was a disciple of Christ, Paul took to be his disciple, that he might further train him up in the knowledge and faith of Christ; he took him to be brought up for Christ. 2. That his mother was a Jewess originally, but believed in Christ; her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (Ti2 1:5), their sincerely embracing and adhering to the doctrine of Christ. 3. That his father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, Deu 7:3. Thou shalt no more give thy daughter to his son than take his daughter to thy son; yet this seems to have been limited to the nations that lived among them in Canaan, whom they were most in danger of infection from. Now because his father was a Greek he was not circumcised: for the entail of the covenant and the seal of it, as of other entails in that nation, went by the father, not by the mother; so that his father being no Jew he was not obliged to circumcision, nor entitled to it, unless when he grew up he did himself desire it. But, observe, though his mother could not prevail to have him circumcised in his infancy, because his father was of another mind and way, yet she educated him in the fear of God, that though he wanted the sign of the covenant he might not want the thing signified. 4. That he had gained a very good character among the Christians: he was well reported of by the brethren that were at Lystra and Iconium; he had not only an unblemished reputation, and was free from scandal, but he had a bright reputation, and great encomiums were given of him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighbouring cities, admired him, and spoke honourably of him. He had a name for good things with good people. 5. That Paul would have him to go forth with him, to accompany him, to give attendance on him, to receive instruction from him, and to join with him in the work of the gospel - to preach for him when there was occasion, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great parts, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, Ti2 1:4. 6. That Paul took him and circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, and, if it might be, acceptable among the Jews that abounded in those quarters. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry, if they were not invincibly prejudiced against him; and therefore, that they might not shun him as one unclean, because uncircumcised, he took him and circumcised him. Thus to the Jews he became as a Jew, that he might gain the Jews, and all things to all men, that he might gain some. He was against those who made circumcision necessary to salvation, but used it himself when it was conducive to edification; nor was he rigid in opposing it, as they were in imposing it. Thus, though he went not in this instance according to the letter of the decree, he went according to the spirit of it, which was a spirit of tenderness towards the Jews, and willingness to bring them off gradually from their prejudices. Paul made no difficulty of taking Timothy to be his companion, though he was uncircumcised; but the Jews would not hear him if he were, and therefore Paul will humour them herein. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Ghost upon him, Ti2 1:6. II. His confirming the churches which he had planted (Act 16:4, Act 16:5): He went through the cities where he had preached the word of the Lord, as he intended (Act 15:36), to enquire into their state. And we are told, 1. That they delivered them copies of the decrees of the Jerusalem synod, to be a direction to them in the government of themselves, and that they might have wherewith to answer the judaizing teachers, and to justify themselves in adhering to the liberty with which Christ had made them free. All the churches were concerned in that decree, and therefore it was requisite they should all have it well attested. Though Paul had for a particular reason circumcised Timothy, yet he would not have that drawn into a precedent; and therefore he delivered the decrees to the churches, to be religiously observed; for they must abide by the rule, and not be drawn from it by a particular example. 2. That this was of very good service to them. (1.) The churches were hereby established in the faith, Act 16:5. They were confirmed particularly in their opinion against the imposing of the ceremonial law upon the Gentiles; the great assurance and heat wherewith the judaizing teachers pressed the necessity of circumcision, and the plausible arguments they produced for it, had shocked them, so that they began to waver concerning it. But when they saw the testimony, not only of the apostles and elders, but of the Holy Ghost in them, against it, they were established, and did not longer waver about it. Note, Testimonies to truth, though they may not prevail to convince those that oppose it, may be of very good use to establish those that are in doubt concerning it, and to fix them. Nay, the design of this decree being to set aside the ceremonial law, and the carnal ordinances of that, they were by it established in the Christian faith in general, and were the more firmly assured that it was of God, because it set up a spiritual way of serving God, as more suited to the nature both of God and man; and, besides, that spirit of tenderness and condescension which appeared in these letters plainly showed that the apostles and elders were herein under the guidance of him who is love itself. (2.) They increased in number daily. The imposing of the yoke of the ceremonial law upon their converts was enough to frighten people from them. If they had been disposed to turn Jews, they could have done that long since, before the apostles came among them; but, if they cannot be interested in the Christian privileges without submitting to the Jews' yoke, they will be as they are. But, if they find there is no danger of their being so enslaved, they are ready to embrace Christianity, and join themselves to the church. And thus the church increased in numbers daily; not a day passed but some or other gave up their names to Christ. And it is a joy to those who heartily wish well to the honour of Christ, and the welfare of the church and the souls of men, to see such an increase.

revealed . . . by . . . Spirit--The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (Co1 3:16; Co1 12:3; Mat 16:17; Joh 16:13; Jo1 2:20, Jo1 2:27); that of words, the PROPHET (Sa2 23:1-2; Kg1 13:1, Kg1 13:5), "by the word of the Lord" (Co1 2:13; Joh 20:30-31; Pe2 1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Psa 25:14; Pro 3:32; Joh 7:17; Joh 15:15). unto us--the "perfect" or fully matured in Christian experience (Co1 2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline--a skeleton, correct perhaps, but wanting life [WHATLEY, Cautions for the Times, 14], (Luk 10:21). the Spirit searcheth--working in us and with our spirits (compare Rom 8:16, Rom 8:26-27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [MONOD], (Gal 3:14). deep things of God-- (Psa 92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (Deu 29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [BENGEL].

Bring . . . on their journey--Enable them to proceed forward by supplying necessaries for their journey. Zenas--the contracted form of Zenodorus. lawyer--a Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer. Apollos--with Zenas, probably the bearers of this Epistle. In Co1 16:12, Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. HIPPOLYTUS mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.