Resultados para: "Nicodemus"

It was a very great honour that Moses was called to when God commissioned him to bring Israel out of Egypt; yet he is with difficulty persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment he clothes with humility; the most fit for service are the least forward. I. Moses objects that in all probability the people would not hearken to his voice (Exo 4:1), that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, because it contradicts what God had said (Exo 3:18), They shall hearken to thy voice. If God says, They will, does it become Moses to say, They will not? Surely he means, "Perhaps they will not at first, or some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note, 1. Present discouragements often arise from former disappointments. 2. Wise and good men have sometimes a worse opinion of people than they deserve. Moses sad (Exo 4:1), They will not believe me; and yet he was happily mistaken, for it is said (Exo 4:31), The people believed; but then the signs which God appointed in answer to this objection were first wrought in their sight. II. God empowers him to work miracles, directs him to three particularly, two of which were now immediately wrought for his own satisfaction. Note, True miracles are the most convincing external proofs of a divine mission attested by them. Therefore our Saviour often appealed to his works (as Joh 5:36), and Nicodemus owns himself convinced by them, Joh 3:2. And here Moses, having a special commission given him as a judge and lawgiver to Israel, has this seal affixed to his commission, and comes supported by these credentials. 1. The rod in his hand is made the subject of a miracle, a double miracle: it is but thrown out of his hand and it becomes a serpent; he resumes it and it becomes a rod again, Exo 4:2-4. Now, (1.) Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a lively one, so formidable a one that Moses himself, on whom, it should seem, it turned in some threatening manner, fled from before it, though we may suppose, in that desert, serpents were no strange things to him; but what was produced miraculously was always the best and strongest of the kind, as the water turned to wine: and, then, that this living serpent should be turned into a dry stick again, this was the Lord's doing. (2.) Here was an honour put upon Moses, that this change was wrought upon his throwing it down and taking it up, without any spell, or charm, or incantation: his being empowered thus to act under God, out of the common course of nature and providence, was a demonstration of his authority, under God, to settle a new dispensation of the kingdom of grace. We cannot imagine that the God of truth would delegate such a power as this to an impostor. (3.) There was a significancy in the miracle itself. Pharaoh had turned the rod of Israel into a serpent, representing them as dangerous (Exo 1:10), causing their belly to cleave to the dust, and seeking their ruin; but now they should be turned into a rod again: or, thus Pharaoh had turned the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again. (4.) There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, Exo 4:5. Miracles were for signs to those that believed not, Co1 14:22. 2. His hand itself is next made the subject of a miracle. He puts it once into his bosom, and takes it out leprous; he puts it again into the same place, and takes it out well, Exo 4:6, Exo 4:7. This signified, (1.) That Moses, by the power of God, should bring sore diseases upon Egypt, and that, at his prayer, they should be removed. (2.) That whereas the Israelites in Egypt had become leprous, polluted by sin, and almost consumed by oppression (a leper is as one dead, Num 12:12), by being taken into the bosom of Moses they should be cleansed and cured, and have all their grievances redressed. (3.) That Moses was not to work miracles by his own power, nor for his own praise, but by the power of God and for his glory; the leprous hand of Moses does for ever exclude boasting. Now it was supposed that, if the former sign did not convince, this latter would. Note, God is willing more abundantly to show the truth of his word, and is not sparing in his proofs; the multitude and variety of the miracles corroborate the evidence. 3. He is directed, when he shall come to Egypt, to turn some of the water of the river into blood, Exo 4:9. This was done, at first, as a sign, but, not gaining due credit with Pharaoh, the whole river was afterwards turned into blood, and then it became a plague. He is ordered to work this miracle in case they would not be convinced by the other two. Note, Unbelief shall be left inexcusable, and convicted of a wilful obstinacy. As to the people of Israel, God had said (Exo 3:18), They shall hearken; yet he appoints these miracles to be wrought for their conviction, for he that has ordained the end has ordained the means.

How Jeroboam persisted in his contempt of God and religion we read in the close of the foregoing chapter. Here we are told how God proceeded in his controversy with him; for when God judges he will overcome, and sinners shall either bend or break before him. I. His child fell sick, Kg1 14:1. It is probable that he was his eldest son, and heir-apparent to the crown; for at his death all the kingdom went into mourning for him, ch. 13. His dignity as a prince, his age as a young prince, and his interest in heaven as a pious prince, could not exempt him from sickness, dangerous sickness. Let none be secure of the continuance of their health, but improve it, while it continues, for the best purposes. Lord, behold, he whom thou lovest, thy favourite, he whom Israel loves, their darling, is sick. At that time, when Jeroboam prostituted the profaned the priesthood (Kg1 13:33), his child sickened. When sickness comes into our families we should enquire whether there be not some particular sin harboured in our houses, which the affliction is sent to convince us of and reclaim us from. II. He sent his wife in disguise to enquire of Ahijah the prophet what should become of the child, Kg1 14:2, Kg1 14:3. The sickness of his child touched him in a tender part. The withering of this branch of the family would, perhaps, be as sore an affliction to him as the withering of that branch of his body, Kg1 13:4. Such is the force of natural affection; our children are ourselves but once removed. Now, 1. Jeroboam's great desire, under this affliction, is to know what shall become of the child, whether he will live or die. (1.) It would have been more prudent if he had desired to know what means they should use for the recovery of the child, what they should give him, and what they should do to him; but by this instance, and those of Ahaziah (Kg2 1:2) and Benhadad (Kg2 8:8), it should seem they had then such a foolish notion of fatality as took them off from all use of means; for, if they were sure the patient would live, they thought means needless; if he would die, they thought them useless; not considering that duty is ours, events are God's, and that he that ordained the end ordained the means. Why should a prophet be desired to show that which a little time will show? (2.) It would have been more pious if he had desired to know wherefore God contended with him, had begged the prophet's prayers, and cast away his idols from him; then the child might have been restored to him, as his hand was. But most people would rather be told their fortune than their faults or their duty. 2. That he might know the child's doom, he sent to Ahijah the prophet, who lived obscurely and neglected in Shiloh, blind through age, yet still blest with the visions of the Almighty, which need not bodily eyes, but are rather favoured by the want of them, the eyes of the mind being then most intent and least diverted. Jeroboam sent not to him for advice about the setting up of his calves, or the consecrating of his priests, but had recourse to him in his distress, when the gods he served could give him no relief. Lord, in trouble have those visited thee who before slighted thee. Some have by sickness been reminded of their forgotten ministers and praying friends. He sent to Ahijah, because he had told him he should be king, Kg1 13:2. "He was once the messenger of good tidings, surely he will be so again." Those that by sin disqualify themselves for comfort, and yet expect their ministers, because they are good men, should speak peace and comfort to them, greatly wrong both themselves and their ministers. 3. He sent his wife to enquire of the prophet, because she could best put the question without naming names, or making any other description than this, "Sir, I have a son ill; will he recover or not?" The heart of her husband safely trusted in her that she would be faithful both in delivering the message and bringing him the answer; and it seems there were none of all his counsellors in whom he could repose such a confidence; otherwise the sick child could very ill spare her, for mothers are the best nurses, and it would have been much fitter for her to have staid at home to tend him than go to Shiloh to enquire what would become of him. If she go, she must be incognito - in disguise, must change her dress, cover her face, and go by another name, not only to conceal herself from her own court and the country through which she passed (as if it were below her quality to go upon such an errand, and what she had reason to be ashamed of, as Nicodemus that came to Jesus by night, whereas it is no disparagement to the greatest to attend God's prophets), but also to conceal herself from the prophet himself, that he might only answer her question concerning her son, and not enter upon the unpleasing subject of her husband's defection. Thus some people love to prescribe to their ministers, limit them to smooth things, and care not for having the whole counsel of God declared to them, lest it prove to prophesy no good concerning them, but evil. But what a strange notion had Jeroboam of God's prophet when he believed that he could and would certainly tell what would become of the child, and yet either could not or would not discover who was the mother! Could he see into the thick darkness of futurity, and yet not see through the thin veil of this disguise? Did Jeroboam think the God of Israel like his calves, just what he pleased? Be not deceived, God is not mocked. III. God gave Ahijah notice of the approach of Jeroboam's wife, and that she came in disguise, and full instructions what to say to her (Kg1 14:5), which enabled him, as she came in at the door, to call her by her name, to her great surprise, and so to discover to all about him who she was (Kg1 14:6): Come in, thou wife of Jeroboam, why feignest thou thyself to be another? He had no regard, 1. To her rank. She was a queen, but what was that to him, who had a message to deliver to her immediately from God, before whom all the children of men stand upon the same level? Nor, 2. To her present. It was usual for those who consulted prophets to bring them tokens of respect, which they accepted, and yet were no hirelings. She brought him a handsome country present (Kg1 14:3), but he did not think himself obliged by that to give her any finer language than the nature of her message required. Nor, 3. To her industrious concealment of herself. It is a piece of civility not to take notice of those who desire not to be taken notice of; but the prophet was no courtier, nor gave flattering titles; plain dealing is best, and she shall know, at the first word, what she has to trust to: I am sent to thee with heavy tidings. Note, Those who think by their disguises to hide themselves from God will be wretchedly confounded when they find themselves disappointed in the day of discovery. Sinners now appear in the garb of saints, and are taken to be such; but how will they blush and tremble when they find themselves stripped of their false colours, and are called by their own name: "Go out, thou treacherous false-hearted hypocrite. I never knew thee. Why feignest thou thyself to be another?" Tidings of a portion with hypocrites will be heavy tidings. God will judge men according to what they are, not according to what they seem.

Rather, "His grave was appointed," or "they appointed Him His grave" [HENGSTENBERG]; that is, they intended (by crucifying Him with two thieves, Mat 27:38) that He should have His grave "with the wicked." Compare Joh 19:31, the denial of honorable burial being accounted a great ignominy (see on Isa 14:19; Jer 26:23). and with . . . rich--rather, "but He was with a rich man," &c. GESENIUS, for the parallelism to "the wicked," translates "ungodly" (the effect of riches being to make one ungodly); but the Hebrew everywhere means "rich," never by itself ungodly; the parallelism, too, is one of contrast; namely, between their design and the fact, as it was ordered by God (Mat 27:57; Mar 15:43-46; Joh 19:39-40); two rich men honored Him at His death, Joseph of ArimathÃ&brvbra, and Nicodemus. in his death--Hebrew, "deaths." LOWTH translates, "His tomb"; bamoth, from a different root, meaning "high places," and so mounds for sepulture (Eze 43:7). But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, "after His death" [HENGSTENBERG]; as we say, "at His death." The plural, "deaths," intensifies the force; as Adam by sin "dying died" (Gen 2:17, Margin); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost. because--rather, as the sense demands (so in Job 16:17), "although He had done no," &c. [HENGSTENBERG], (Pe1 2:20-22; Jo1 3:5). violence--that is, wrong.

We have here an account of Christ's preaching in the synagogues of Galilee, for he came into the world to be a Preacher; the great salvation which he wrought out, he himself began to publish (Heb 2:3) to show how much his heart was upon it, and ours should be. Several passages in the other gospels, especially in that of St. John, are supposed, in the order of the story of Christ's life, to intervene between his temptation and his preaching in Galilee. His first appearance after his temptation, was when John Baptist pointed to him, saying, Behold the Lamb of God, Joh 1:29. After that, he went up to Jerusalem, to the passover (Jn. 2), discoursed with Nicodemus (Jn. 3), with the woman of Samaria (Jn. 4), and then returned into Galilee, and preached there. But Matthew, having had his residence in Galilee, begins his story of Christ's public ministry with his preaching there, which here we have an account of. Observe, I. The time; When Jesus had heard that John was cast into prison, then he went into Galilee, Mat 4:12. Note, The cry of the saints' sufferings comes up into the ears of the Lord Jesus. If John be cast into prison, Jesus hears it, takes cognizance of it, and steers his course accordingly: he remembers the bonds and afflictions that abide his people. Observe, 1. Christ did not go into the country, till he heard of John's imprisonment; for he must have time given him to prepare the way of the Lord, before the Lord himself appear. Providence wisely ordered it, that John should be eclipsed before Christ shone forth; otherwise the minds of people would have been distracted between the two; one would have said, I am of John, and another, I am of Jesus. John must be Christ's harbinger, but not his rival. The moon and stars are lost when the sun rises. John had done his work by the baptism of repentance, and then he was laid aside. The witnesses were slain when they had finished their testimony, and not before, Rev 11:7. 2. He did go into the country as soon as he heard of John's imprisonment; not only to provide for his own safety, knowing that the Pharisees in Judea were as much enemies to him as Herod was to John, but to supply the want of John Baptist, and to build upon the good foundation he had laid. Note, God will not leave himself without witness, nor his church without guides; when he removes one useful instrument, he can raise up another, for he has the residue of the Spirit, and he will do it, if he has work to do. Moses my servant is dead, John is cast into prison; now, therefore, Joshua, arise; Jesus, arise. II. The place where he preached; in Galilee, a remote part of the country, that lay furthest from Jerusalem, as was there looked upon with contempt, as rude and boorish. The inhabitants of that country were reckoned stout men, fit for soldiers, but not polite men, or fit for scholars. Thither Christ went, there he set up the standard of his gospel; and in this, as in other things, he humbled himself. Observe, 1. The particular city he chose for his residence; not Nazareth, where he had been bred up; no, he left Nazareth; particular notice is taken of that, Mat 4:13. And with good reason did he leave Nazareth; for the men of that city thrust him out from among them, Luk 4:29. He made them his first, and a very fair, offer of his service, but they rejected him and his doctrine, and were filled with indignation at him and it; and therefore he left Nazareth, and shook off the dust of his feet for a testimony against those there, who would not have him to teach them. Nazareth was the first place that refused Christ, and was therefore refused by him. Note, It is just with God, to take the gospel and the means of grace from those that slight them, and thrust them away. Christ will not stay long where he is not welcome. Unhappy Nazareth! If thou hadst known in this thy day the things that belong to thy peace, how well had it been for thee! But now they are hid from thine eyes. But he came and dwelt in Capernaum, which was a city of Galilee, but many miles distant from Nazareth, a great city and of much resort. It is said here to be on the sea coast, not the great sea, but the sea of Tiberias, an inland water, called also the lake of Gennesaret. Close by the falling of Jordan into the sea stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun; hither Christ came, and here he dwelt. Some think that his father Joseph had a habitation here, others that he took a house or lodgings at least; and some think it more than probable, that he dwelt in the house of Simon Peter; however, here he fixed not constantly, for he went about doing good; but this was for some time his head quarters: what little rest he had, was here; here he had a place, though not a place of his own, to lay his head on. And at Capernaum, it should seem, he was welcome, and met with better entertainment than he had at Nazareth. Note, If some reject Christ, yet others will receive him, and bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's own countrymen be not gathered, yet he will be glorious. "And thou, Capernaum, has now a day of it; thou art now lifted up to heaven; be wise for thyself, and know the time of thy visitation." 2. The prophecy that was fulfilled is this, Mat 4:14-16. It is quoted from Isa 9:1, Isa 9:2, but with some variation. The prophet in that place is foretelling a greater darkness of affliction to befall the contemners of Immanuel, than befell the countries there mentioned, either in their first captivity under Benhadad, which was but light (Kg1 15:20), or in their second captivity under the Assyrian, which was much heavier, Kg2 15:29. The punishment of the Jewish nation for rejecting the gospel should be sorer than either (see Isa 8:21, Isa 8:22); for those captivated places had some reviving in their bondage, and saw a great light again, Isa 9:2. This is Isaiah's sense; but the Scripture has many fulfillings; and the evangelist here takes only the latter clause, which speaks of the return of the light of liberty and prosperity to those countries that had been in the darkness of captivity, and applies it to the appearing of the gospel among them. The places are spoken of, Mat 4:15. The land of Zebulun is rightly said to be by the sea coast, for Zebulun was a haven of ships, and rejoiced in her going out, Gen 49:13; Deu 33:18. Of Naphtali, it had been said, that he should give goodly words (Gen 49:21), and should be satisfied with favour (Deu 33:23), for from him began the gospel; goodly words indeed, and such as bring to a soul God's satisfying favour. The country beyond Jordan is mentioned likewise, for there we sometimes find Christ preaching, and Galilee of the Gentiles, the upper Galilee to which the Gentiles resorted for traffic, and where they were mingled with the Jews; which intimates a kindness in reserve for the poor Gentiles. When Christ came to Capernaum, the gospel came to all those places round about; such diffusive influences did the Sun of righteousness cast. Now, concerning the inhabitants of these places, observe, (1.) The posture they were in before the gospel came among them (Mat 4:16); they were in darkness. Note, Those that are without Christ, are in the dark, nay, they are darkness itself; as the darkness that was upon the face of the deep. Nay, they were in the region and shadow of death; which denotes not only great darkness, as the grave is a land of darkness, but great danger. A man that is desperately sick, and not likely to recover, is in the valley of the shadow of death, though not quite dead; so the poor people were on the borders of damnation, though not yet damned-dead in law. And, which is worst of all, they were sitting in this condition. Sitting in a continuing posture; where we sit, we mean to stay; they were in the dark, and likely to be so, despairing to find the way out. And it is a contented posture; they were in the dark, and they loved darkness, they chose it rather than light; they were willingly ignorant. Their condition was sad; it is still the condition of many great and mighty nations, which are to be thought of, and prayed for, with pity. But their condition is more sad, who sit in darkness in the midst of gospel-light. He that is in the dark because it is night, may be sure that the sun will shortly arise; but he that is in the dark because he is blind, will not so soon have his eyes opened. We have the light, but what will that avail us, if we be not the light in the Lord? (2.) The privilege they enjoyed, when Christ and his gospel came among them; it was as great a reviving as ever light was to a benighted traveller. Note, When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there, Joh 3:19; Luk 1:78, Luk 1:79. Light is discovering, it is directing; so is the gospel. It is a great light; denoting the clearness and evidence of gospel-revelations; not like the light of a candle, but the light of the sun when he goes forth in his strength. Great in comparison with the light of the law, the shadows of which were now done away. It is a great light, for it discovers great things and of vast consequence; it will last long, and spread far. And it is a growing light, intimated in that word, It is sprung up. It was but spring of day with them; now the day dawned, which afterward shone more and more. The gospel-kingdom, like a grain of mustard-seed or the morning light, was small in its beginnings, gradual in its growth, but great in its perfection. Observe, the light sprang up to them; they did not go to seek it, but were prevented with the blessings of this goodness. It came upon them ere they were aware, at the time appointed, by the disposal of him who commandeth the morning, and causes the day-spring to know its place, that it may take hold of the ends of the earth, Job 38:12, Job 38:13. III. The text he preached upon (Mat 4:17): From that time, that is, from the time of his coming into Galilee, into the land of Zebulun and Naphtali, from that time, he began to preach. He had been preaching, before this, in Judea, and had made and baptized many disciples (Joh 4:1); but his preaching was no so public and constant as now it began to be. The work of the ministry is so great and awful, that it is fit to be entered upon by steps and gradual advances. The subject which Christ dwelt upon now in his preaching (and it was indeed the sum and substance of all his preaching), was the very same John has preached upon (Mat 3:2); Repent, for the kingdom of heaven is at hand; for the gospel is the same for substance under various dispensations; the commands the same, and the reasons to enforce them the same; an angel from heaven dares not preach any other gospel (Gal 1:8), and will preach this, for it is the everlasting gospel. Fear God, and, by repentance, give honour to him, Rev 14:6, Rev 14:7. Christ put a great respect upon John's ministry, when he preached to the same purport that John had preached before him. By this he showed that John was his messenger and ambassador; for when he brought the errand himself, it was the same that he had sent by him. Thus did God confirm the word of his messenger, Isa 44:26. The Son came on the same errand that the servants came on (Mat 21:37), to seek fruit, fruits meet for repentance. Christ had lain in the bosom of the Father, and could have preached sublime notions of divine and heavenly things, that should have alarmed and amused the learned world, but he pitches upon this old, plain text, Repent, for the kingdom of heaven is at hand. [1.] This he preached first upon; he began with this. Ministers must not be ambitious of broaching new opinions, framing new schemes, or coining new expressions, but must content themselves with plain, practical things, with the word that is nigh us, even in our mouth, and in our heart. We need not go up to heaven, nor down to the deep, for matter or language in our preaching. As John prepared Christ's way, so Christ prepared his own, and made way for the further discoveries he designed, with the doctrine of repentance. If any man will do this part of his will, he shall know more of his doctrine, Joh 7:17. [2.] This is preached often upon; wherever he went, this was his subject, and neither he nor his followers ever reckoned it worn threadbare, as those would have done, that have itching ears, and are fond of novelty and variety more than that which is truly edifying. Note, That which has been preached and heard before, may yet very profitably be preached and heard again; but then it should be preached and heard better, and with new affections; what Paul had said before, he said again, weeping, Phi 3:1, Phi 3:18. [3.] This he preached as gospel; "Repent, review your ways, and return to yourselves." Note, The doctrine of repentance is right gospel-doctrine. Not only the austere Baptist, who was looked upon as a melancholy, morose man, but the sweet and gracious Jesus, whose lips dropped as a honey-comb, preached repentance; for it is an unspeakable privilege that room is left for repentance. [4.] The reason is still the same; The kingdom of heaven is at hand; for it was not reckoned to be fully come, till that pouring out of the Spirit after Christ's ascension. John had preached the kingdom of heaven at hand above a year before this; but now it was so much the stronger; now is the salvation nearer, Rom 13:11. We should be so much the more quickened to our duty, as we see the day approaching, Heb 10:25.

In these verses we have Christ looking up to heaven, with thanksgiving to his Father for the sovereignty and security of the covenant of redemption; and looking around him upon this earth, with an offer to all the children of men, to whom these presents shall come, of the privileges and benefits of the covenant of grace. I. Christ here returns thanks to God for his favour to those babes who had the mysteries of the gospel revealed to them (Mat 11:25, Mat 11:26). Jesus answered and said. It is called an answer, though no other words are before recorded but his own, because it is so comfortable a reply to the melancholy considerations preceding, and is aptly set in the balance against them. The sin and ruin of those woeful cities, no doubt, was a grief to the Lord Jesus; he could not but weep over them, as he did over Jerusalem (Luk 19:41); with this thought therefore he refreshes himself; and to make it the more refreshing, he puts it into a thanksgiving; that for all this, there is a remnant, though but babes, to whom the things of the gospel are revealed. Though Israel be not gathered, yet shall he be glorious. Note, We may take great encouragement in looking upward to God, when round about us we see nothing but what is discouraging. It is sad to see how regardless most men are of their own happiness, but it is comfortable to think that the wise and faithful God will, however, effectually secure the interests of his own glory. Jesus answered and said, I thank thee. Note, Thanksgiving is a proper answer to dark and disquieting thoughts, and may be an effectual means to silence them. Songs of praise are sovereign cordials to drooping souls, and will help to cure melancholy. When we have no other answer ready to the suggestions of grief and fear, we may have recourse to this, I thank thee, O Father; let us bless God that it is not worse with us than it is. Now in this thanksgiving of Christ, we may observe, 1. The titles he gives to God; O Father, Lord of heaven and earth. Note, (1.) In all our approaches to God, by praise as well as by prayer, it is good for us to eye him as a Father, and to fasten on that relation, not only when we ask for the mercies we want, but when we give thanks for the mercies we have received. Mercies are then doubly sweet, and powerful to enlarge the heart in praise, when they are received as tokens of a Father's love, and gifts of a Father's hand; Giving thanks to the Father, Col 1:12. It becomes children to be grateful, and to say, Thank you, father, as readily as, Pray, father. (2.) When we come to God as a Father, we must withal remember, that he is Lord of heaven and earth; which obliges us to come to him with reverence, as to the sovereign Lord of all, and yet with confidence, as one able to do for us whatever we need or can desire; to defend us from all evil and to supply us with all good. Christ, in Melchizedec, had long since blessed God as the Possessor, or Lord of heaven and earth; and in all our thanksgivings for mercies in the stream, we must give him the glory of the all-sufficiency that is in the fountain. 2. The thing he gives thanks for: Because thou has hid these things from the wise and prudent, and yet revealed them to babes. These things; he does not say what things, but means the great things of the gospel, the things that belong to our peace, Luk 19:42. he spoke thus emphatically of them, these things, because they were things that filled him, and should fill us: all other things are as nothing to these things. Note (1.) The great things of the everlasting gospel have been and are hid from many that were wise and prudent, that were eminent for learning and worldly policy; some of the greatest scholars and the greatest statesmen have been the greatest strangers to gospel mysteries. The world by wisdom knew not God, Co1 1:21. Nay, there is an opposition given to the gospel, by a science falsely so called, Ti1 6:20. Those who are most expert in things sensible and secular, are commonly least experienced in spiritual things. Men may dive deeply into the mysteries of nature and into the mysteries of state, and yet be ignorant of, and mistake about, the mysteries of the kingdom of heaven, for want of an experience of the power of them. (2.) While the wise and prudent men of the world are in the dark about gospel mysteries, even the babes in Christ have the sanctifying saving knowledge of them: Thou hast revealed them unto babes. Such the disciples of Christ were; men of mean birth and education; no scholars, no artists, no politicians, unlearned and ignorant men, Act 4:13. Thus are the secrets of wisdom, which are double to that which is (Job 11:6), made known to babes and sucklings, that out of their mouth strength might be ordained (Psa 8:2), and God's praise thereby perfected. The learned men of the world were not made choice of to be the preachers of the gospel, but the foolish things of the world (Co1 2:6, Co1 2:8, Co1 2:10). (3.) This difference between the prudent and the babes is of God's own making. [1.] It is he that has hid these things from the wise and prudent; he gave them parts, and learning, and much of human understanding above others, and they were proud of that, and rested in it, and looked no further; and therefore God justly denies them the Spirit of wisdom and revelation, and then, though they hear the sound of the gospel tidings, they are to them as a strange thing. God is not the Author of their ignorance and error, but he leaves them to themselves, and their sin becomes their punishment, and the Lord is righteous in it. See Joh 12:39, Joh 12:40; Rom 11:7, Rom 11:8; Act 28:26, Act 28:27. Had they honoured God with the wisdom and prudence they had, he would have given them the knowledge of these better things; but because they served their lusts with them, he has hid their hearts from this understanding. [2.] It is he that has revealed them unto babes. Things revealed belong to our children (Deu 29:29), and to them he gives an understanding to receive these things, and the impressions of them. Thus he resists the proud, and gives grace to the humble, Jam 4:6. (4.) This dispensation must be resolved into the divine sovereignty. Christ himself referred it to that; Even so, Father, for so it seemed good in thy sight. Christ here subscribes to the will of his Father in this matter; Even so. Let God take what ways he pleases to glorify himself, and make us of what instruments he pleases for the carrying on of his own work; his grace is his own, and he may give or withhold it as he pleases. We can give no reason why Peter, a fisherman, should be made an apostle, and not Nicodemus, a Pharisee, and a ruler of the Jews, though he also believed in Christ; but so it seemed good in God's sight. Christ said this in the hearing of his disciples, to show them that it was not for any merit of their own that they were thus dignified and distinguished, but purely from God's good pleasure; he made them to differ. (5.) This way of dispensing divine grace is to be acknowledged by us, as it was by our Lord Jesus, with all thankfulness. We must thank God, [1.] That these things are revealed; the mystery hid from ages and generations is manifested; that they are revealed, not to a few, but to be published to all the world. [2.] That they are revealed to babes; that the meek and humble are beautified with this salvation; and this honour put upon those whom the world pours contempt upon. [3.] It magnifies the mercy to them, that these things are hid from the wise and prudent: distinguishing favours are the most obliging. As Job adored the name of the Lord in taking away as well as in giving, so may we in hiding these things from the wise and prudent, as well as in revealing them unto babes; not as it is their misery, but as it is a method by which self is abased, proud thoughts brought down, all flesh silenced, and divine power and wisdom made to shine the more bright. See Co1 1:27, Co1 1:31. II. Christ here makes a gracious offer of the benefits of the gospel to all, and these are the things which are revealed to babes, Mat 11:25, etc. Observe here, 1. The solemn preface which ushers in this call or invitation, both to command our attention to it, and to encourage our compliance with it. That we might have strong consolation, in flying for refuge to this hope set before us, Christ prefixes his authority, produces his credentials; we shall see he is empowered to make this offer. Two things he here lays before us, Mat 11:27. (1.) His commission from the Father: All things are delivered unto me of my Father. Christ, as God, is equal in power and glory with the Father; but as Mediator he receives his power and glory from the Father; has all judgment committed to him. He is authorized to settle a new covenant between God and man, and to offer peace and happiness to the apostate world, upon such terms as he should think fit: he was sanctified and sealed to be the sole Plenipotentiary, to concert and establish this great affair. In order to this, he has all power both in heaven and in earth, (Mat 28:18); power over all flesh (Joh 17:2); authority to execute judgment, Joh 5:22, Joh 5:27. This encourages us to come to Christ, that he is commissioned to receive us, and to give us what we come for, and has all things delivered to him for that purpose, by him who is Lord of all. All powers, all treasures are in his hand. Observe, The Father has delivered his all into the hands of the Lord Jesus; let us but deliver our all into his hand and the work is done; God has made him the great Referee, the blessed Daysman, to lay his hand upon us both; that which we have to do is to agree to the reference, to submit to the arbitration of the Lord Jesus, for the taking up of this unhappy controversy, and to enter into bonds to stand to his award. (2.) His intimacy with the Father: No man knoweth the Son but the Father, Neither knoweth any man the Father save the Son. This gives us a further satisfaction, and an abundant one. Ambassadors use to have not only their commissions, which they produce, but their instructions, which they reserve to themselves, to be made use of as there is occasion in their negotiations; our Lord Jesus had both, not only authority, but ability, for his undertaking. In transacting the great business of our redemption, the Father and the Son are the parties principally concerned; the counsel of peace is between them, Zac 6:13. It must therefore be a great encouragement to us to be assured, that they understood one another very well in this affair; that the Father knew the Son, and the Son knew the Father, and both perfectly (a mutual consciousness we may call it, between the Father and the Son), so that there could be no mistake in the settling of this matter; as often there is among men, to the overthrow of contracts, and the breaking of the measures taken, through their misunderstanding one another. The Son had lain in the bosom of the Father from eternity; he was a secretioribus - of the cabinet-council, Joh 1:18. He was by him, as one brought up with him (Pro 8:30), so that none knows the Father save the Son, he adds, and he to whom the Son will reveal him. Note, [1.] The happiness of men lies in an acquaintance with God; it is life eternal, it is the perfection of rational beings. [2.] Those who would have an acquaintance with God, must apply themselves to Jesus Christ; for the light of the knowledge of the glory of God shines in the face of Christ, Co2 4:6. We are obliged to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned; there is no comfortable intercourse between a holy God and sinful man, but in and by a Mediator, Joh 14:6. 2. Here is the offer itself that is made to us, and an invitation to accept of it. After so solemn a preface, we may well expect something very great; and it is a faithful saying, and well worthy of all acceptation; words whereby we may be saved. We are here invited to Christ as our Priest, Prince, and Prophet, to be saved, and, in order to that, to be ruled and taught by him. (1.) We must come to Jesus Christ as our Rest, and repose ourselves in him (Mat 11:28), Come unto me all ye that labour. Observe, [1.] The character of the persons invited; all that labour, and are heavy laden. This is a word in season to him that is weary, Isa 50:4. Those who complain of the burthen of the ceremonial law, which was an intolerable yoke, and was made much more so by the tradition of the elders (Luk 11:46), let them come to Christ, and they shall be made easy; he came to free his church from this yoke, to cancel the imposition of those carnal ordinances, and to introduce a purer and more spiritual way of worship; but it is rather to be understood of the burthen of sin, both the guilt and the power of it. Note, All those, and those only, are invited to rest in Christ, that are sensible of sin as a burthen, and groan under it; that are not only convinced of the evil of sin, of their own sin, but are contrite in soul for it; that are really sick of their sins, weary of the service of the world and of the flesh; that see their state sad and dangerous by reason of sin, and are in pain and fear about it, as Ephraim (Jer 31:18-20), the prodigal (Luk 15:17), the publican (Luk 18:13), Peter's hearers (Act 2:37), Paul (Act 9:4, Act 9:6, Act 9:9), the jailor (Act 16:29, Act 16:30). This is a necessary preparative for pardon and peace. The Comforter must first convince (Joh 16:8); I have torn and then will heal. [2.] The invitation itself: Come unto me. That glorious display of Christ's greatness which we had (Mat 11:27), as Lord of all, might frighten us from him, but see here how he holds out the golden sceptre, that we may touch the top of it and may live. Note, It is the duty and interest of weary and heavy laden sinners to come to Jesus Christ. Renouncing all those things which stand in opposition to him, or in competition with him, we must accept of him, as our Physician and Advocate, and give up ourselves to his conduct and government; freely willing to be saved by him, in his own way, and upon his own terms. Come and cast that burden upon him, under which thou art heavy laden. This is the gospel call, The Spirit saith, Come; and the bride saith, Come; let him that is athirst come; Whoever will, let him come. [3.] The blessing promised to those that do come: I will give you rest. Christ is our Noah, whose name signifies rest, for this same shall give us rest. Gen 5:29; Gen 8:9. Truly rest is good (Gen 49:15), especially to those that labour and are heavy laden, Ecc 5:12. Note, Jesus Christ will give assured rest to those weary souls, that by a lively faith come to him for it; rest from the terror of sin, in a well-grounded peace of conscience; rest from the power of sin, in a regular order of the soul, and its due government of itself; a rest in God, and a complacency of soul, in his love. Psa 11:6, Psa 11:7. This is that rest which remains for the people of God (Heb 4:9), begun in grace, and perfected in glory. (2.) We must come to Jesus Christ as our Ruler, and submit ourselves to him (Mat 11:29). Take my yoke upon you. This must go along with the former, for Christ is exalted to be both a Prince and a Saviour, a Priest upon his throne. The rest he promises is a release from the drudgery of sin, not from the service of God, but an obligation to the duty we owe to him. Note, Christ has a yoke for our necks, as well as a crown for our heads, and this yoke he expects we should take upon us and draw in. To call those who are weary and heavy laden, to take a yoke upon them, looks like adding affliction to the afflicted; but the pertinency of it lies in the word my: "You are under a yoke which makes you weary: shake that off and try mine, which will make you easy." Servants are said to be under the yoke (Ti1 6:1), and subjects, Kg1 12:10. To take Christ's yoke upon us, is to put ourselves into the relation to servants and subjects to him, and then of conduct ourselves accordingly, in a conscientious obedience to all his commands, and a cheerful submission to all his disposals: it is to obey the gospel of Christ, to yield ourselves to the Lord: it is Christ's yoke; the yoke he has appointed; a yoke he has himself drawn in before us, for he learned obedience, and which he does by his Spirit draw in with us, for he helpeth our infirmities, Rom 8:26. A yoke speaks some hardship, but if the beast must draw, the yoke helps him. Christ's commands are all in our favour: we must take this yoke upon us to draw in it. We are yoked to work, and therefore must be diligent; we are yoked to submit, and therefore must be humble and patient: we are yoked together with our fellow-servants, and therefore must keep up the communion of saints: and the words of the wise are as goads, to those who are thus yoked. Now this is the hardest part of our lesson, and therefore it is qualified (Mat 11:30). My yoke is easy and my burden is light; you need not be afraid of it. [1.] The yoke of Christ's commands is an easy yoke; it is chrēstos, not only easy, but gracious, so the word signifies; it is sweet and pleasant; there is nothing in it to gall the yielding neck, nothing to hurt us, but, on the contrary, must to refresh us. It is a yoke that is lined with love. Such is the nature of all Christ's commands, so reasonable in themselves, so profitable to us, and all summed up in one word, and that a sweet word, love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations, that are to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. It is easy to the new nature, very easy to him that understandeth, Pro 14:6. It may be a little hard at first, but it is easy afterwards; the love of God and the hope of heaven will make it easy. [2.] The burden of Christ's cross is a light burden, very light: afflictions from Christ, which befall us as men; afflictions for Christ, which befall us as Christians; the latter are especially meant. This burden in itself is not joyous, but grievous; yet as it is Christ's, it is light. Paul knew as much of it as any man, and he calls it a light affliction, Co2 4:17. God's presence (Isa 43:2), Christ's sympathy (Isa. 73:9, Dan 3:25), and especially the Spirit's aids and comforts (Co2 1:5), make suffering for Christ light and easy. As afflictions abound, and are prolonged, consolations abound, and are prolonged too. Let this therefore reconcile us to the difficulties, and help us over the discouragements, we may meet with, both in doing work and suffering work; though we may lose for Christ, we shall not lose by him. (3.) We must come to Jesus Christ as our Teacher, and set ourselves to learn of him, Mat 11:29. Christ has erected a great school, and has invited us to be his scholars. We must enter ourselves, associate with his scholars, and daily attend the instructions he gives by his word and Spirit. We must converse much with what he said, and have it ready to use upon all occasions; we must conform to what he did, and follow his steps, Pe1 2:21. Some make the following words, for I am meek and lowly in heart, to be the particular lesson we are required to learn from the example of Christ. We must learn of him to be meek and lowly, and must mortify our pride and passion, which render us so unlike to him. We must so learn of Christ as to learn Christ (Eph 4:20), for he is both Teacher and Lesson, Guide and Way, and All in All. Two reasons are given why we must learn of Christ. [1.] I am meek and lowly in heart, and therefore fit to teach you. First, He is meek, and can have compassion on the ignorant, whom others would be in a passion with. Many able teachers are hot and hasty, which is a great discouragement to those who are dull and slow; but Christ knows how to bear with such, and to open their understandings. His carriage towards his twelve disciples was a specimen of this; he was mild and gentle with them, and made the best of them; though they were heedless and forgetful, he was not extreme to mark their follies. Secondly, He is lowly in heart. He condescends to teach poor scholars, to teach novices; he chose disciples, not from the court, nor the schools, but from the seaside. He teaches the first principles, such things as are milk for babes; he stoops to the meanest capacities; he taught Ephraim to go, Hos 11:3. Who teaches like him? It is an encouragement to us to put ourselves to school to such a Teacher. This humility and meekness, as it qualifies him to be a Teacher, so it will be the best qualification of those who are to be taught by him; for the meek will he guide in judgment, Psa 25:9. [2.] You shall find rest to your souls. This promise is borrowed from Jer 6:16, for Christ delighted to express himself in the language of the prophets, to show the harmony between the two Testaments. Note, First, Rest for the soul is the most desirable rest; to have the soul to dwell at ease. Secondly, The only way, and a sure way to find rest for our souls is, to sit at Christ's feet and hear his word. The way of duty is the way of rest. The understanding finds rest in the knowledge of God and Jesus Christ, and is there abundantly satisfied, finding that wisdom in the gospel which has been sought for in vain throughout the whole creation, Job 28:12. The truths Christ teaches are such as we may venture our souls upon. The affections find rest in the love of God and Jesus Christ, and meet with that in them which gives them an abundant satisfaction; quietness and assurance for ever. And those satisfactions will be perfected and perpetuated in heaven, where we shall see and enjoy God immediately, shall see him as he is, and enjoy him as he is ours. This rest is to be had with Christ for all those who learn of him. Well, this is the sum and substance of the gospel call and offer: we are here told, in a few words, what the Lord Jesus requires of us, and it agrees with what God said of him once and again. This is my beloved Son, in whom I am well pleased, hear ye him.

We have here Christ preaching, and may observe, 1. When Christ preached this sermon; it was the same day that he preached the sermon in the foregoing chapter: so unwearied was he in doing good, and working the works of him that sent him. Note, Christ was for preaching both ends of the day, and has by his example recommended that practice to his church; we must in the morning sow our seed, and in the evening not withhold our hand, Ecc 11:6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee. 2. To whom he preached; there were great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (Mat 12:9, Mat 12:14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the power of religion where there is least of the pomp of it: the poor receive the gospel. When Christ went to the sea-side, multitudes were presently gathered together to him. Where the king is, there is the court; where Christ is, there is the church, though it be by the sea-side. Note, Those who would get good by the word, must be willing to follow it in all its removes; when the ark shifts, shift after it. The Pharisees had been labouring, by base calumnies and suggestions, to drive the people off from following Christ, but they still flocked after him as much as ever. Note, Christ will be glorified in spite of all opposition; he will be followed. 3. Where he preached this sermon. (1.) His meeting-place was the sea-side. He went out of the house (because there was no room for the auditory) into the open air. It was pity but such a Preacher should have had the most spacious, sumptuous, and convenient place to preach in, that could be devised, like one of the Roman theatres; but he was now in his state of humiliation, and in this, as in other things, he denied himself the honours due to him; as he had not a house of his own to live in, so he had not a chapel of his own to preach in. By this he teaches us in the external circumstances of worship not to covet that which is stately, but to make the best of the conveniences which God in his providence allots to us. When Christ was born, he was crowded into the stable, and now to the sea-side, upon the strand, where all persons might come to him with freedom. He that was truth itself sought no corners (no adyta), as the pagan mysteries did. Wisdom crieth without, Pro 1:20; Joh 13:20. (2.) His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose (Neh 8:4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people stood upon dry ground and firm ground, while the Preacher was upon the water in more hazard. Ministers are most exposed to trouble. Here was a true rostrum, a ship pulpit. 4. What and how he preached. (1.) He spake many things unto them. Many more it is likely than are here recorded, but all excellent and necessary things, things that belong to our peace, things pertaining to the kingdom of heaven: they were not trifles, but things of everlasting consequence, that Christ spoke of. It concerns us to give a more earnest heed, when Christ has so many things to say to us, that we miss not any of them. (2.) What he spake was in parables. A parable sometimes signifies any wise, weighty saying that is instructive; but here in the gospels it generally signifies a continued similitude or comparison, by which spiritual or heavenly things were described in language borrowed from the things of this life. It was a way of teaching used very much, not only by the Jewish rabbin, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so from its being pleasant. Our Saviour used it much, and in it condescended to the capacities of people, and lisped to them in their own language. God had long used similitudes by his servants the prophets (Hos 12:10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See Joh 3:12. So descending in a cloud. Now, I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained) but to them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be strong, yet to bear the infirmities of the weak. To this question Christ answers largely, Mat 13:11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now, 1. This reason is laid down (Mat 13:11): Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissions. A parable is a shell that keeps good fruit for the diligent, but keeps it from the slothful. Note, There are mysteries in the kingdom of heaven, and without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are mysteries, which could never have been discovered but by divine revelation (Co1 15:51), were at this time discovered but in part to the disciples, and will never be fully discovered till the veil shall be rent; but the mysteriousness of gospel truth should not discourage us fRom. but quicken us in, our enquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift (Pro 2:6); it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel mysteries, and that is without doubt the best knowledge: a principle of grace in the heart, is that which makes men of quick understanding in the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the new birth as a blind man of colours. [3.] There are those to whom this knowledge is not given, and a man can receive nothing unless it be given him from above (Joh 3:27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Rom 11:35); the difference must be resolved into God's sovereignty, as before, Mat 11:25, Mat 11:26. 2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness. (1.) Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts 2. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Pro 4:18. Joseph - He will add, Gen 30:24. (2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands that are likely to become bankrupts quickly. 3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with. (1.) Some were willingly ignorant; and such were amused by the parables (Mat 13:13); because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application; they understand neither. Note, [1.] There are many that see the gospel light, and hear the gospel sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples. Now in this the scripture would be fulfilled, Mat 13:14, Mat 13:15. It is quoted from Isa 6:9, Isa 6:10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is, First. A description of sinners' wilful blindness and hardness, which is their sin. This people's heart is waxed gross; it is fattened, so the word is; which denotes both sensuality and senselessness (Psa 119:70); secure under the word and rod of God, and scornful as Jeshurun, that waxed fat and kicked, Deu 32:15. And when the heart is thus heavy, no wonder that the ears are dull of hearing; the whispers of the Spirit they hear not at all; the loud calls of the word, though the word be nigh them, they regard not, nor are at all affected by them: they stop their ears, Psa 58:4, Psa 58:5. And because they are resolved to be ignorant, they shut both the learning senses; for their eyes also they have closed, resolved that they would not see light come into the world, when the Son of Righteousness arose, but they shut their windows, because they loved darkness rather than light, Joh 3:19; Pe2 3:5. Secondly, A description of that judicial blindness, which is the just punishment of this. "By hearing, ye shall hear, and shall not understand; what means of grace you have, shall be to no purpose to you; though, in mercy to others, they are continued, yet in judgment to you, the blessing upon them is denied." The saddest condition a man can be in on this side hell, is to sit under the most lively ordinances with a dead, stupid, untouched heart. To hear God's word, and see his providences, and yet not to understand and perceive his will, either in the one or in the other, is the greatest sin and the greatest judgment that can be. Observe, It is God's work to give an understanding heart, and he often, in a way of righteous judgment, denies it to those to whom he has given the hearing ear, and the seeing eye, in vain. Thus does God choose sinners' delusions (Isa 66:4),. and bind them over to the greatest ruin, by giving them up to their own hearts' lusts (Psa 81:11, Psa 81:12); let them alone (Hos 4:17); my Spirit shall not always strive, Gen 6:3. Thirdly, The woeful effect and consequence of this; Lest at any time they should see. They will not see because they will not turn; and God says that they shall not see, because they shall not turn: lest they should be converted, and I should heal them. Note, 1. That seeing, hearing, and understanding, are necessary to conversion; for God, in working grace, deals with men as men, as rational agents; he draws with the cords of a man, changes the heart by opening the eyes, and turns from the power of Satan unto God, by turning first from darkness to light, (Act 26:18). 2. All those who are truly converted to God, shall certainly be healed by him. "If they be converted I shall heal them, I shall save them:" so that if sinners perish, it is not to be imputed to God, but to themselves; they foolishly expected to be healed, without being converted. 3. It is just with God to deny his grace to those who have long and often refused the proposals of it, and resisted the power of it. Pharaoh, for a good while, hardened his own heart (Exo 8:15, Exo 8:32), and afterwards God hardened it, Mat 9:12; Mat 10:20. Let us therefore fear, lest by sinning against the divine grace, we sin it away. (2.) Others were effectually called to be the disciples of Christ, and were truly desirous to be taught of him; and they were instructed, and made to improve greatly in knowledge, by these parables, especially when they were expounded; and by them the things of God were made more plain and easy, more intelligible and familiar, and more apt to be remembered (Mat 13:16, Mat 13:17). Your eyes see, your ears hear. They saw the glory of God in Christ's person; they heard the mind of God in Christ's doctrine; they saw much, and were desirous to see more, and thereby were prepared to receive further instruction; they had opportunity for it, by being constant attendants on Christ, and they should have it from day to day, and grace with it. Now this Christ speaks of, [1.] As a blessing; "Blessed are your eyes for they see, and your ears for they hear; it is your happiness, and it is a happiness for which you are indebted to the peculiar favour and blessing of God." It is a promised blessing, that in the days of the Messiah the eyes of them that see shall not be dim, Isa 32:3. The eyes of the meanest believer that knows experimentally the grace of Christ, are more blessed than those of the greatest scholars, the greatest masters in experimental philosophy, that are strangers to God; who, like the other gods they serve, have eyes, and see not. Blessed are your eyes. Note, True blessedness is entailed upon the right understanding and due improvement of the mysteries of the kingdom of God. The hearing ear and the seeing eye are God's work in those who are sanctified; they are the work of his grace (Pro 20:12), and they are a blessed work, which shall be fulfilled with power, when those who now see through a glass darkly, shall see face to face. It was to illustrate this blessedness that Christ said so much of the misery of those who are left in ignorance; they have eyes and see not; but blessed are your eyes. Note, The knowledge of Christ is a distinguishing favour to those who have it, and upon that account it lays under the greater obligations; see Joh 14:22. The apostles were to teach others, and therefore were themselves blessed with the clearest discoveries of divine truth. The watchmen shall see eye to eye, Isa 52:8. [2.] As a transcendent blessing, desired by, but not granted to, many prophets and righteous men, Mat 13:17. The Old Testament saints, who had some glimpses, some glimmerings of gospel light, coveted earnestly further discoveries. They had the types, shadows, and prophecies, of those things but longed to see the Substance, that glorious end of those things which they could not steadfastly look unto; that glorious inside of those things which they could not look into. They desired to see the great Salvation, the Consolation of Israel, but did not see it, because the fulness of time was not yet come. Note, First, Those who know something of Christ, cannot but covet to know more. Secondly, The discoveries of divine grace are made, even to prophets and righteous men, but according to the dispensation they are under. Though they were the favourites of heaven, with whom God's secret was, yet they have not seen the things which they desired to see, because God had determined not to bring them to light yet; and his favours shall not anticipate his counsels. There was then, as there is still, a glory to be revealed; something in reserve, that they without us should not be made perfect, Heb 11:40. Thirdly, For the exciting of our thankfulness, and the quickening of our diligence, it is good for us to consider what means we enjoy, and what discoveries are made to us, now under the gospel, above what they had, and enjoyed, who lived under the Old Testament dispensation, especially in the revelation of the atonement for sin; see what are the advantages of the New Testament above the Old (Co2 3:7, etc. Heb 12:18); and see that our improvements be proportionable to our advantages. II. We have, in these verses, one of the parables which our Saviour put forth; it is that of the sower and the seed; both the parable itself, and the explanation of it. Christ's parables are borrowed from common, ordinary things, not from any philosophical notions or speculations, or the unusual phenomena of nature, though applicable enough to the matter in hand, but from the most obvious things, that are of every day's observation, and come within the reach of the meanest capacity; many of them are fetched from the husbandman's calling, as this of the sower, and that of the tares. Christ chose to do thus, 1. That spiritual things might hereby be made more plain, and, by familiar similitudes, might be made the more easy to slide into our understandings. 2. That common actions might hereby be spiritualized, and we might take occasion from those things which fall so often under our view, to meditate with delight on the things of God; and thus, when our hands are busiest about the world, we may not only notwithstanding that, but even with the help of that, be led to have our hearts in heaven. Thus the word of God shall talk with us, talk familiarly with us, Pro 6:22. The parable of the sower is plain enough, Mat 13:3-9. The exposition of it we have from Christ himself, who knew best what was his own meaning. The disciples, when they asked, Why speakest thou unto them in parables? (Mat 13:10), intimated a desire to have the parable explained for the sake of the people; nor was it any disparagement to their own knowledge to desire it for themselves. Our Lord Jesus kindly took the hint, and gave the sense, and caused them to understand the parable, directing his discourse to the disciples, but in the hearing of the multitude, for we have not the account of his dismissing them till Mat 13:36. "Hear ye therefore the parable of the sower (Mat 13:18); you have heard it, but let us go over it again." Note, It is of good use, and would contribute much to our understanding the word and profiting by it, to hear over again what we have heard (Phi 3:1); "You have heard it, but hear the interpretation of it." Note, Then only we hear the word aright, and to good purpose, when we understand what we hear; it is no hearing at all, if it be not with understanding, Neh 8:2. It is God's grace indeed that gives the understanding, but it is our duty to give our minds to understand. Let us therefore compare the parable and the exposition. (1.) The seed sown is the word of God, here called the word of the kingdom (Mat 13:19): the kingdom of heaven, that is the kingdom; the kingdoms of the world, compared with that, are not to be called kingdoms. The gospel comes from that kingdom, and conducts to that kingdom; the word of the gospel is the word of the kingdom; it is the word of the King, and where that is, there is power; it is a law, by which we must be ruled and governed. This word is the seed sown, which seems a dead, dry thing, but all the product is virtually in it. It is incorruptible seed (Pe1 1:23); it is the gospel that brings forth fruit in souls, Col 1:5, Col 1:6. (2.) The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers; see Mat 13:37. The people are God's husbandry, his tillage, so the word is; and ministers are labourers together with God, Co1 3:9. Preaching to a multitude is sowing the corn; we know not where it must light; only see that it be good, that it be clean, and be sure to give it seed enough. The sowing of the word is the sowing of a people for God's field, the corn of his floor, Isa 21:10. (3.) The ground in which this seed is sown is the hearts of the children of men, which are differently qualified and disposed, and accordingly the success of the word is different. Note, Man's heart is like soil, capable of improvement, of bearing good fruit; it is pity it should lie fallow, or be like the field of the slothful, Pro 24:30. The soul is the proper place for the word of God to dwell, and work, and rule in; its operation is upon conscience, it is to light that candle of the Lord. Now according as we are, so the word is to us: Recipitur ad modum recipientis - The reception depends upon the receiver. As it is with the earth; some sort of ground, take ever so much pains with it, and throw ever so good seed into it, yet it brings forth no fruit to any purpose; while the good soil brings forth plentifully: so it is with the hearts of men, whose different characters are here represented by four sorts of ground, of which three are bad, and but one good. Note, The number of fruitless hearers is very great, even of those who heard Christ himself. Who has believed our report? It is a melancholy prospect which this parable gives us of the congregations of those who hear the gospel preached, that scarcely one in four brings forth fruit to perfection. Many are called with the common call, but in few is the eternal choice evidenced by the efficacy of that call, Mat 20:16. Now observe the characters of these four sorts of ground. [1.] The highway ground, Mat 13:4-10. They had pathways through their corn-fields (Mat 12:1), and the seed that fell on them never entered, and so the birds picked it up. The place where Christ's hearers now stood represented the characters of most of them, the sand on the sea-shore, which was to the seed like the highway ground. Observe First, What kind of hearers are compared to the highway ground; such as hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They come before God as his people come, and sit before his as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression. Secondly, How they come to be unprofitable hearers. The wicked one, that is, the devil, cometh and catcheth away that which was sown. - Such mindless, careless, trifling hearers are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace. [2.] The stony ground. Some fell upon stony places (Mat 13:5, Mat 13:6), which represents the case of hearers that go further than the former, who receive some good impressions of the word, but they are not lasting, Mat 13:20, Mat 13:21. Note, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground, First, How far they went. 1. They hear the word; they turn neither their backs upon it, nor a deaf ear to it. Note, hearing the word, though ever so frequently, ever so gravely, if we rest in that, will never bring us to heaven. 2. They are quick in hearing, swift to hear, he anon receiveth it, euthus, he is ready to receive it, forthwith it sprung up (Mat 13:5), it sooner appeared above ground than that which was sown in the good soil. Note, Hypocrites often get the start of true Christians in the shows of profession, and are often too hot to hold. He receiveth it straightway, without trying it; swallows it without chewing, and then there can never be a good digestion. Those are most likely to hold fast that which is good, that prove all things, Th1 5:21. 3. They receive it with joy. Note, There are many that are very glad to hear a good sermon, that yet do not profit by it; they may be pleased with the word, and yet not changed and ruled by it; the heart may melt under the word, and yet not be melted down by the word, much less into it, as into a mould. Many taste the good word of God (Heb 6:5), and say they find sweetness in it, but some beloved lust is rolled under the tongue, which it would not agree with, and so they spit it out again. 4. They endure for awhile, like a violent motion, which continues as long as the impression of the force remains, but ceases when that has spent itself. Note, Many endure for awhile, that do not endure to the end, and so come short of the happiness which is promised to them only that persevere (Mat 10:22); they did run well, but something hindered them, Gal 5:7. Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun. And the reason is, 1. They have no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note, (1.) It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him. (2.) Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port. 2. Times of trial come, and then they come to nothing. When tribulation and persecution arise because of the word, he is offended; it is a stumbling-block in his way which he cannot get over, and so he flies off, and this is all his profession comes to. Note, (1.) After a fair gale of opportunity usually follows a storm of persecution, to try who have received the word in sincerity, and who have not. When the word of Christ's kingdom comes to be the word of Christ's patience (Rev 3:10), then is the trial, who keeps it, and who does not, Rev 1:9. It is wisdom to prepare for such a day. (2.) When trying times come, those who have no root are soon offended; they first quarrel with their profession, and then quit it; first find fault with it, and then throw it off. Hence we read of the offence of the cross, Gal 5:11. Observe, Persecution is represented in the parable by the scorching sun, (Mat 13:6); the same sun which warms and cherishes that which was well rooted, withers and burns up that which wanted root. As the word of Christ, so the cross of Christ, is to some a savour of life unto life, to others a savour of death unto death: the same tribulation which drives some to apostasy and ruin, works for others a far more exceeding and eternal weight of glory. Trials which shake some, confirm others, Phi 1:12. Observe how soon they fall away, by and by; as soon rotten as they were ripe; a profession taken up without consideration is commonly let fall without it: "Lightly come, lightly go." [3.] The thorny ground, Some fell among thorns (which are a good guard to the corn when they are in the hedge, but a bad inmate when they are in the field); and the thorns sprung up, which intimates that they did not appear, or but little, when the corn was sown, but afterwards they proved choking to it, Mat 13:7. This went further than the former, for it had root; and it represents the condition of those who do not quite cast off their profession, and yet come short of any saving benefit by it; the good they gain by the word, being insensibly overcome and overborne by the things of the world. Prosperity destroys the word in the heart, as much as persecution does; and more dangerously, because more silently: the stones spoiled the root, the thorns spoil the fruit. Now what are these choking thorns? First, The cares of this world. Care for another world would quicken the springing of this seed, but care for this world chokes it. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that deals much in them (Sa2 23:6, Sa2 23:7); they are entangling, vexing, scratching, and their end is to be burned, Heb 6:8. These thorns choke the good seed. Note, Worldly cares are great hindrances to our profiting by the word of God, and our proficiency in religion. They eat up that vigour of soul which should be spent in divine things; divert us from duty, distract us in duty, and do us most mischief of all afterwards; quenching the sparks of good affections, and bursting the cords of good resolutions; those who are careful and cumbered about many things, commonly neglect the one thing needful. Secondly, The deceitfulness of riches. Those who, by their care and industry, have raised estates, and so the danger that ar

I. Here is a hopeful meeting between Christ and a young man; such he is said to be (Mat 19:20, Mat 19:22), and a ruler (Luk 18:18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising. 1. He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity. 2. He came to him when he was in the way, in the midst of company: he did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when he shall find him without, will embrace that opportunity of advising with him, and not be ashamed, Sol 8:1. 3. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him. 4. His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Psa 4:6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, "Who will make us to do good?" He enquires for happiness in the way of duty; the summum bonum - chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Ecc 2:3. Now this was, (1.) A very serious question in itself; it was about eternal things, and his own concern in those things. Note, Then there begins to be some hope of people, when they begin to enquire solicitously, what they shall do to get to heaven. (2.) It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life, the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us; first to make, and then to make known, the way to heaven. Note, Those who would know what they shall do to be saved, must apply themselves to Christ, and enquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it. (3.) It was proposed with a good design - to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Luk 10:25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at. 5. Christ encouraged this address, (1.) By assisting his faith, Mar 10:18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is God, who is one, and his name one, Zac 14:9. Our English word God doubtless hath affinity with good; as the Hebrews name God by his power, Elohim, the strong God; so we by his goodness, the good God. (2.) By directing his practice (Mar 10:19); Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour; he inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. Mē aposterēsēs - that is, saith Dr. Hammond, "Thou shalt not rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other. 6. The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (Mar 10:20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom 7:9, Rom 7:14. However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. Co1 4:4. 7. Christ had a kindness for him; Jesus, beholding him, loved him, Mar 10:21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward. II. Here is a sorrowful parting between Christ and this young man. 1. Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone. (1.) Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Act 4:34, Act 4:35. After awhile, tribulation and persecution will arise, because of the word; and he must be forced to sell his estate, or have it taken from him, and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good as the first as at last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him therefore be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through this world, according to our place in it, but as talent, to be used and employed for the glory of our great Master in the world, who hath so ordered it, that the poor we should have always with us as his receivers. (2.) Can he find it in his heart to go through the hardest costliest services he may be called to as a disciple of Christ, and depend upon him for a recompence in heaven? He asks Christ what he should do more than he has done to obtain eternal life, and Christ puts it to him, whether he has indeed that firm belief of, and that high value for, eternal life that he seems to have. Doth he really believe there is a true treasure in heaven sufficient to make up all he can leave, or lose, or lay out, for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth; and be willing to bear a present cross, in expectation of a future crown? 2. Upon this he flew off (Mar 10:22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Mat 6:24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God. III. Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things. 1. The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good. (1.) Christ asserts this here; He looked about upon his disciples, because he would have them all take notice of what he said, that by it they might have their judgments rightly informed, and their mistakes rectified, concerning worldly wealth, which they were apt to over-rate; How hardly shall they who have riches enter into the kingdom of God! Mar 10:23. They have many temptations to grapple with, and many difficulties to get over, which lie not in the way of poor people. But he explains himself, Mar 10:24, where he calls the disciples children, because as such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and whereas he had said, How hardly will those who have riches get to heaven; here he tells them, that the danger arose not so much from their having riches as from their trusting to them, and placing their confidence in them, expecting protection, provision, and a portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job 31:24. They have such a value as this for the wealth of the world, will never be brought to put a right value upon Christ and his grace. They that have ever so much riches, but do not trust in them, that see the vanity of them, and their utter insufficiency to make a soul happy, have got over the difficulty, and can easily part with them for Christ: but they have ever so little, if they set their hearts upon that little, and place their happiness in it, it will keep them from Christ. He enforces this assertion with, Mar 10:25, It is easier for a camel to go through the eye of a needle, than for a rich man, that trusts in riches, or inclines to do so, to enter into the kingdom of God. The disproportion here seems so great (though the more it is so the more it answers the intention), that some have laboured to bring the camel and the eye of the needle a little nearer together. [1.] Some imagine there might be some wicket-gate, or door, to Jerusalem, commonly known by the name of the needle's eye, for its straitness, through which a camel could not be got, unless he were unloaded, and made to kneel, as those camel, Gen 24:11. So a rich man cannot get to heaven unless he is willing to part with the burthen of his worldly wealth, and stoop to the duties of a humble religion, and so enter at the strait gate. [2.] Others suggest that the word we translate a camel, sometimes signifies a cable-rope, which, though not to be got through a needle's eye, yet is of great affinity to it. A rich man, compared with the poor, is as a cable to a single thread, stronger, but not so pliable, and it will not go through the needle's eye, unless it be untwisted. So the rich man must be loosed and disentangled from his riches, and then there is some hope of him, that thread by thread he may be got through the eye of the needle, otherwise he is good for nothing but to cast anchor in the earth. (2.) This truth was very surprising to the disciples; They were astonished at his words, Mar 10:24. They were astonished out of measure, and said among themselves, Who then can be saved? They knew what were generally the sentiments of the Jewish teachers, who affirmed that the Spirit of God chooses to reside in rich men; nay, they knew what abundance of promises there were, in the Old Testament, of temporal good things; they knew likewise that all either are rich, or fain would be so, and that they who are rich, have so much the larger opportunities of doing good, and therefore were amazed to hear that it should be so hard for rich people to go to heaven. (3.) Christ reconciled them to it, by referring it to the almighty power of God, to help even rich people over the difficulties that lie in the way of their salvation (Mar 10:27); He looked upon them, to engage their attention, and said, "With men it is impossible; rich people cannot by their own skill or resolution get over these difficulties, but the grace of God can do it, for with him all things are possible." If the righteous scarcely are saved, much more may we say so of the rich; and therefore when any get to heaven, they must give all the glory to God, who worketh in them both to will and to do. 2. The greatness of the salvation of those that have but a little of this world, and leave it for Christ. This he speaks of, upon occasion of Peter's mentioning what he and the rest of the disciples had left to follow him; Behold, (saith he), we have left all to follow thee, Mar 10:28. "You have done well," saith Christ, "and it will prove in the end that you have done well for yourselves; you shall be abundantly recompensed, and not only you shall be reimbursed, who have left but a little, but those that have ever so much, though it were so much as this young man had, that could not persuade himself to quit it for Christ; yet they shall have much more than an equivalent for it." (1.) The loss is supposed to be very great; he specifies, [1.] Worldly wealth; houses are here put first, and lands last: if a man quit his house, which should be for his habitation, and his land, which should be for his maintenance, and so make himself a beggar and an outcast. This has been the choice of suffering saints; farewell houses and lands, though ever so convenient and desirable, through the inheritance of fathers, for the house which is from heaven, and the inheritance of the saints in light, where are many mansions. [2.] Dear relations. Father and mother, wife and children, brethren and sisters. In these, as much as in any temporal blessing, the comfort of life is bound up; without these the world would be a wilderness; yet, when we must either forsake these or Christ, we must remember that we stand in nearer relation to Christ than we do to any creature; and therefore to keep in with him, we must be content to break with all the world, and to say to father and mother, as Levi did, I have not known you. The greatest trial of a good man's constancy is, when his love to Christ comes to stand in competition with a love that is lawful, nay, that is his duty. It is easy to such a one to forsake a lust for Christ, for he hath that within him, that rises against it; but to forsake a father, a brother, a wife, for Christ, that is, to forsake those whom he knows he must love, is hard. And yet he must do so, rather than deny or disown Christ. Thus great is the loss supposed to be; but it is for Christ's sake, that he may be honoured, and the gospel's, that it may be promoted and propagated. It is not the suffering, but the cause, that makes the martyr. And therefore, (2.) The advantage will be great. [1.] They shall receive a hundred-fold in this time, houses, and brethren, and sisters; not in specie, but that which is equivalent. He shall have abundance of comfort while he lives, sufficient to make up for all his losses; his relation to Christ, his communion with the saints, and his title to eternal life, shall be to him brethren, and sisters, and houses, and all. God's providence gave Job double to what he had had, but suffering Christians shall have a hundred-fold in the comforts of the Spirit sweetening their creature comforts. But observe, It is added here in Mark, with persecutions. Even when they are gainers by Christ, let them still expect to be sufferers for him; and not be out of the reach of persecution, till they come to heaven. Nay, The persecutions seem to come in here among the receivings in this present time; for unto you it is given, not only to believe in Christ, but also to suffer for his name; yet this is not all, [2.] They shall have eternal life in the world to come. If they receive a hundred-fold in this world, one would think they should not be encouraged to expect any more. Yet, as if that were a small matter, they shall have life eternal into the bargain; which is more than ten thousand-fold, ten thousand times told, for all their losses. But because they talked so much, and really more than became them, of leaving all for Christ, he tells them, though they were first called, that there should be disciples called after them, that should be preferred before them; as St. Paul, who was one born out of due time, and yet laboured more abundantly than all the rest of the apostles, Co1 15:10. Then the first were last, and the last first.

Never was there such a sabbath since the sabbath was first instituted as this was, which the first words of this chapter tell us was now past; during all this sabbath our Lord Jesus lay in the grave. It was to him a sabbath of rest, but a silent sabbath, it was to his disciples a melancholy sabbath, spent in tears and fears. Never were the sabbath services in the temple such an abomination to God, though they had been often so, as they were now, when the chief priests, who presided in them, had their hands full of blood, the blood of Christ. Well, this sabbath is over, and the first day of the week is the first day of a new world. We have here, I. The affectionate visit which the good women that had attended Christ, now made it to his sepulchre - not a superstitious one, but a pious one. They set out from their lodgings very early in the morning, at break of day, or sooner; but either they had a long walk, or they met with some hindrance, so that it was sun-rising by the time they got to the sepulchre. The had bought sweet spices too, and came not only to bedew the dead body with their tears (for nothing could more renew their grief than this), but to perfume it with their spices, Mar 16:1. Nicodemus had bought a very large quantity of dry spices, myrrh and aloes, which served to dry the wounds, and dry up the blood, Joh 19:39. But these good women did not think that enough; they bought spices, perhaps of another kind, some perfumed oils, to anoint him. Note, The respect which others have showed to Christ's name, should not hinder us from showing our respect to it. II. The care they were in about the rolling away of the stone, and the superseding of that care (Mar 16:3, Mar 16:4); They said among themselves, as they were coming along, and now drew near the sepulchre, Who shall roll us away the stone from the door of the sepulchre? For it was very great, more than they with their united strength could move. They should have thought of this before they came out, and then discretion would have bid them not go, unless they had those to go with them, who could do it. And there was another difficulty much greater than this, to be got over, which they knew nothing of, to wit, a guard of soldiers set to keep the sepulchre; who, had they come before they were frightened away, would have frightened them away. But their gracious love to Christ carried them to the sepulchre; and see how by the time they came thither, both these difficulties were removed, both the stone which they knew of, and the guard which they knew not of. They saw that the stone was rolled away, which was the first thing that amazed them. Note, They who are carried by a holy zeal, to seek Christ diligently, will find the difficulties that lie in their way strangely to vanish, and themselves helped over them beyond their expectation. III. The assurance that was given them by an angel, that the Lord Jesus was risen from the dead, and had taken leave of his sepulchre, and had left him there to tell those so who came thither to enquire after him. 1. They entered into the sepulchre, at least, a little way in, and saw that the body of Jesus was not there where they had left it the other night. He, who by his death undertook to pay our debt, in his resurrection took out our acquittance, for it was a fair and legal discharge, by which it appealed that his satisfaction was accepted for all the purposes for which it was intended, and the matter in dispute was determined by an incontestable evidence that he was the Son of God. 2. They saw a young man sitting on the right side of the sepulchre. The angel appeared in the likeness of a man, of a young man; for angels, though created in the beginning, grow not old, but are always the same perfection of beauty and strength; and so shall glorified saints be, when they are as the angels. This angel was sitting on the right hand as they went into the sepulchre, clothed with a long white garment, a garment down to the feet, such as great men were arrayed with. The sight of him might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistakes and misapprehensions proves a terror to us. 3. He silences their fears by assuring them that here was cause enough for triumph, but none for trembling (Mar 16:6); He saith to them, Be not affrighted. Note, As angels rejoice in the conversation of sinners, so they do also in the consolation of sinners. Be not affrighted, for, (1.) "Ye are faithful lovers of Jesus Christ, and therefore, instead of being confounded, out to be comforted. Ye seek Jesus of Nazareth, which was crucified." Note, The enquiries of believing souls after Christ, have a particular regard to him as crucified (Co1 2:2), that they may know him, and the fellowship of his sufferings. His being lifted up from the earth, is that which draws all men unto him. Christ's cross is the ensign to which the Gentiles seek. Observe, He speaks of Jesus as one that was crucified; "The thing is past, that scene is over, ye must not dwell so much upon the sad circumstances of his crucifixion as to be unapt to believe the joyful news of his resurrection. He was crucified in weakness, yet that doth not hinder but that he may be raised in power, and therefore ye that seek him, be not afraid of missing of him." He was crucified, but he is glorified; and the shame of his sufferings is so far from lessening the glory of his exaltation, that that glory perfectly wipes away all the reproach of his sufferings. And therefore after his entrance upon his glory, he never drew any veil over his sufferings, nor was shy of having his cross spoken of. The angel here that proclaims his resurrection, calls him Jesus that was crucified. He himself owns (Rev 1:18), I am he that liveth, and was dead; and he appears in the midst of the praises of the heavenly host as a Lamb that had been slain, Rev 5:6. (2.) "It will therefore be good news to you, to hear that, instead of anointing him dead, you may rejoice in him living. He is risen, he is not here, not dead, but alive again. We cannot as yet show you him, but hereafter you will see him, and you may here see the place where they laid him. You see he is gone hence, not stolen either by his enemies or by his friends, but risen." 4. He orders them to give speedy notice of this to his disciples. Thus they were made the apostles of the apostles, which was a recompence of their affection and fidelity to him, in attending him on the cross, to the grave, and in the grave. They first came, and were first served; no other of the disciples durst come near his sepulchre, or enquire after him; so little danger was there of their coming by night to steal him away, that none came near him but a few women, who were not able so much as to roll away the stone. (1.) They must tell the disciples, that he is risen. It is a dismal time with them, their dear Master is dead, and all their hopes and joys are buried in his grave; they look upon their cause as sunk, and themselves ready to fall an easy prey into the hands of their enemies, so that there remains no more spirit in them, they are perfectly at their wits' end, and every one is contriving how to shift for himself. "O, go quickly to them," said the angel, "tell them that their Master is risen; this will put some life and spirit into them, and keep them from sinking into despair." Note, [1.] Christ is not ashamed to own his poor disciples, no, not now that he is in his exalted state; his preferment doth not make him shy of them, for he took early care to have it notified to them. [2.] Christ is not extreme to mark what they do amiss, whose hearts are upright with him. The disciples had very unkindly deserted him, and yet he testified this concern for them. [3.] Seasonable comforts shall be sent to those that are lamenting after the Lord Jesus, and he will find a time to manifest himself to them. (2.) They must be sure to tell Peter. This is particularly taken notice of by this evangelist, who is supposed to have written by Peter's direction. If it were told the disciples, it would be told Peter, for, as a token of his repentance for disowning his Master, he still associated with his disciples; yet he is particularly named: Tell Peter, for, [1.] It will be good news to him, more welcome to him than to any of them; for he is in sorrow for sin, and no tidings can be more welcome to true penitents than to hear of the resurrection of Christ, because he rose again for their justification. [2.] He will be afraid, lest the joy of this good news do not belong to him. Had the angel said only, Go, tell his disciples, poor Peter would have been ready to sigh, and say, "But I doubt I cannot look upon myself as one of them, for I disowned him, and deserve to be disowned by him;" to obviate that, "Go to Peter by name, and tell him, he shall be as welcome as any of the rest to see him in Galilee." Note, A sight of Christ will be very welcome to a true penitent, and a true penitent shall be very welcome to a sight of Christ, for there is joy in heaven concerning him. (3.) They must appoint them all, and Peter by name, to give him the meeting in Galilee, as he said unto you, Mat 26:32. In their journey down into Galilee they would have time to recollect themselves, and call to mind what he had often said to them there, that he should suffer and die, and the third day be raised again; whereas while they were at Jerusalem, among strangers and enemies, they could not recover themselves from the fright they had been in, nor compose themselves to the due entertainment of better tidings. Note, [1.] All the meetings between Christ and his disciples are of his own appointing. [2.] Christ never forgets his appointment, but will be sure to meet his people with the promised blessing in every place where he records his name. [3.] In all meetings between Christ and his disciples, he is the most forward. He goes before you. IV. The account which the women did bring of this to the disciples (Mar 16:8); They went out quickly, and ran from the sepulchre, to make all the haste they could to the disciples, trembling and amazed. See how much we are enemies to ourselves and our own comfort, in not considering and mixing faith with that Christ hath said to us. Christ had often told them, that the third day he would rise again; had they given that its due notice and credit, they would have come to the sepulchre, expecting to have found him risen, and would have received the news of it with a joyful assurance, and not with all this terror and amazement. But, being ordered to tell the disciples, because they were to tell it to all the world, they would not tell it to any one else, they showed not any thing of it to any man that they met by the way, for they were afraid, afraid it was too good news to be true. Note, Our disquieting fears often hinder us from doing that service to Christ and to the souls of men, which if faith and the joy of faith were strong, we might do.

We have here an account of the success, the poor success, of Christ's preaching and miracles at Jerusalem, while he kept the passover there. Observe, I. That our Lord Jesus, when he was at Jerusalem at the passover, did preach and work miracles. People's believing on him implied that he preached; and it is expressly said, They saw the miracles he did. He was now in Jerusalem, the holy city, whence the word of the Lord was to go froth. His residence was mostly in Galilee, and therefore when he was in Jerusalem he was very busy. The time was holy time, the feast-day, time appointed for the service of God; at the passover the Levites taught the good knowledge of the Lord (Ch2 30:22), and Christ took that opportunity of preaching, when the concourse of people was great, and thus he would own and honour the divine institution of the passover. II. That hereby many were brought to believe in his name, to acknowledge him a teacher come from God, as Nicodemus did (Joh 3:2), a great prophet; and, probably, some of those who looked for redemption in Jerusalem believed him to be the Messiah promised, so ready were they to welcome the first appearance of that bright and morning star. III. That yet Jesus did not commit himself unto them (Joh 2:24): ouk episteuen heauton autois - He did not trust himself with them. It is the same word that is used for believing in him. So that to believe in Christ is to commit ourselves to him and to his guidance. Christ did not see cause to repose any confidence in these new converts at Jerusalem, where he had many enemies that sought to destroy him, either, 1. Because they were false, at least some of them, and would betray him if they had an opportunity, or were strongly tempted to do so. He had more disciples that he could trust among the Galileans than among the dwellers at Jerusalem. In dangerous times and places, it is wisdom to take heed in whom you confide; memnēso apistein - learn to distrust. Or, 2. Because they were weak, and I would hope that this was the worst of it; not that they were treacherous and designed him a mischief, but, (1.) They were timorous, and wanted zeal and courage, and might perhaps be frightened to do a wrong thing. In times of difficulty and danger, cowards are not fit to be trusted. Or, (2.) They were tumultuous, and wanted discretion and management. These in Jerusalem perhaps had their expectations of the temporal reign of the Messiah more raised than others, and, in that expectation, would be ready to give some bold strokes at the government if Christ would have committed himself to them and put himself at the head of them; but he would not, for his kingdom is not of this world. We should be shy of turbulent unquiet people, as our Master here was, though they profess to believe in Christ, as these did. IV. That the reason why he did not commit himself to them was because he knew them (Joh 2:25), knew the wickedness of some and the weakness of others. The evangelist takes this occasion to assert Christ's omniscience. 1. He knew all men, not only their names and faces, as it is possible for us to know many, but their nature, dispositions, affections, designs, as we do not know any man, scarcely ourselves. He knows all men, for his powerful hand made them all, his piercing eye sees them all, sees into them. He knows his subtle enemies, and all their secret projects; his false friends, and their true characters; what they really are, whatever they pretend to be. He knows them that are truly his, knows their integrity, and knows their infirmity too. He knows their frame. 2. He needed not that any should testify of man. His knowledge was not by information from others, but by his own infallible intuition. It is the infelicity of earthly princes that they must see with other men's eyes, and hear with other men's ears, and take things as they are represented to them; but Christ goes purely upon his own knowledge. Angels are his messengers, but not his spies, for his own eyes run to and fro through the earth, Ch2 16:9. This may comfort us in reference to Satan's accusations, that Christ will not take men's characters from him. 3. He knew what was in man; in particular persons, in the nature and race of man. We know what is done by men; Christ knows what is in them, tries the heart and the reins. This is the prerogative of that essential eternal Word, Heb 4:12, Heb 4:13. We invade his prerogative if we presume to judge men's hearts. How fit is Christ to be the Saviour of men, very fit to be the physician, who has such a perfect knowledge of the patient's state and case, temper and distemper; knows what is in him! How fit also to be the Judge of all! For the judgment of him who knows all men, all in men, must needs be according to truth. Now this is all the success of Christ's preaching and miracles at Jerusalem, in this journey. The Lord comes to his temple, and none come to him but a parcel of weak simple people, that he can neither have credit from nor put confidence in; yet he shall at length see of the travail of his soul.

We found, in the close of the foregoing chapter, that few were brought to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a great way for the salvation though but of one soul. Observe, I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were over-ruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would. II. His solemn address to our Lord Jesus Christ, Joh 3:2. See here, 1. When he came: He came to Jesus by night. Observe, (1.) He made a private and particular address to Christ, and did not think it enough to hear his public discourses. He resolved to talk with him by himself, where he might be free with him. Personal converse with skilful faithful ministers about the affairs of our souls would be of great use to us, Mal 2:7. (2.) He made this address by night, which may be considered, [1.] As an act of prudence and discretion. Christ was engaged all day in public work, and he would not interrupt him then, nor expect his attendance then, but observed Christ's hour, and waited on him when he was at leisure. Note, Private advantages to ourselves and our own families must give way to those that are public. The greater good must be preferred before the less. Christ had many enemies, and therefore Nicodemus came to him incognito, lest being known to the chief priests they should be the more enraged against Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of business, and could not spare time all day to make Christ a visit, and therefore he would rather take time from the diversions of the evening, or the rest of the night, than not converse with Christ. When others were sleeping, he was getting knowledge, as David by meditation, Psa 63:6, and Psa 119:148. Probably it was the very next night after he saw Christ's miracles, and he would not neglect the first opportunity of pursuing his convictions. He knew not how soon Christ might leave the town, nor what might happen betwixt that and another feast, and therefore would lose no time. In the night his converse with Christ would be more free, and less liable to disturbance. These were Noctes Christianae - Christian nights, much more instructive than the Noctes Atticae - Attic nights. Or, [3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites, especially among the rulers, who have a better affection to Christ and his religion than they would be known to have. But observe, First, Though he came by night, Christ bade him welcome, accepted his integrity, and pardoned his infirmity; he considered his temper, which perhaps was timorous, and the temptation he was in from his place and office; and hereby taught his ministers to become all things to all men, and to encourage good beginnings, though weak. Paul preached privately to those of reputation, Gal 2:2. Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, Joh 7:50; Joh 19:39. The grace which is at first but a grain of mustard-seed may grow to be a great tree. 2. What he said. He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man; see Isa 19:20. He shall send them a Saviour, and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who have a respect for Christ, and think and speak honourably of him. He tells Christ how far he had attained: We know that thou art a teacher. Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for he would rule with reason, not with rigour, by the power of truth, not of the sword. The world lay in ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It is time for the Lord to work. He came a teacher from God, from God as the Father of mercies, in pity to a dark deceived world; from God as the Father of lights and fountain of truth, all the light and truth upon which we may venture our souls. (2.) His assurance of it: We know, not only I, but others; so he took it for granted, the thing being so plain and self-evident. Perhaps he knew that there were divers of the Pharisees and rulers with whom he conversed that were under the same convictions, but had not the grace to own it. Or, we may suppose that he speaks in the plural number (We know) because he brought with him one or more of his friends and pupils, to receive instructions from Christ, knowing them to be of common concern. "Master," saith he, "we come with a desire to be taught, to be thy scholars, for we are fully satisfied thou art a divine teacher." (3.) The ground of this assurance: No man can do those miracles that thou doest, except God be with him. Here, [1.] We are assured of the truth of Christ's miracles, and that they were not counterfeit. Here was Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, so fully satisfied that they were real miracles that he was wrought upon by them to go contrary to his interest, and to the stream of those of his own rank, who were prejudiced against Christ. [2.] We are directed what inference to draw from Christ's miracles: Therefore we are to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not be altered but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat. III. The discourse between Christ and Nicodemus hereupon, or, rather, the sermon Christ preached to him; the contents of it, and that perhaps an abstract of Christ's public preaching; see Joh 3:11, Joh 3:12. Four things our Saviour here discourses of: - 1. Concerning the necessity and nature of regeneration or the new birth, Joh 3:3-8. Now we must consider this, (1.) As pertinently answered to Nicodemus's address. Jesus answered, Joh 3:3. This answer was wither, [1.] A rebuke of what he saw defective in the address of Nicodemus. It was not enough for him to admire Christ's miracles, and acknowledge his mission, but he must be born again. It is plain that he expected the kingdom of heaven, the kingdom of the Messiah now shortly to appear. He is betimes aware of the dawning of that day; and, according to the common notion of the Jews, he expects it to appear in external pomp and power. He doubts not but this Jesus, who works these miracles, is either the Messiah or his prophet, and therefore makes his court to him, compliments him, and so hopes to secure a share to himself of the advantages of that kingdom. But Christ tells him that he can have no benefit by that change of the state, unless there be a change of the spirit, of the principles and dispositions, equivalent to a new birth. Nicodemus came by night: "But this will not do," saith Christ. His religion must be owned before men; so Dr. Hammond. Or, [2.] A reply to what he saw designed in his address. When Nicodemus owned Christ a teacher come from God, one entrusted with an extraordinary revelation from heaven, he plainly intimated a desire to know what this revelation was and a readiness to receive it; and Christ declares it. (2.) As positively and vehemently asserted by our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: "I the faithful and true witness." The matter is settled irreversibly that except a man be born again he cannot see the kingdom of God. "I say it to thee, though a Pharisee, though a master in Israel." Observe, [1.] What it is that is required: to be born again; that is, First, We must live a new life. Birth is the beginning of life; to be born again is to begin anew, as those that have hitherto lived either much amiss or to little purpose. We must not think to patch up the old building, but begin from the foundation. Secondly, We must have a new nature, new principles, new affections, new aims. We must be born anōthen, which signifies both denuo - again, and desuper - from above. 1. We must be born anew; so the word is taken, Gal 4:9, and ab initio - from the beginning, Luk 1:3. By our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo a second birth; our souls must be fashioned and enlivened anew. 2. We must be born from above, so the word is used by the evangelist, Joh 3:31; Joh 19:11, and I take this to be especially intended here, not excluding the other; for to be born from above supposes being born again. But this new birth has its rise from heaven (Joh 1:13) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of communion with God and the upper world, and, in order to this, it is to partake of a divine nature and bear the image of the heavenly. [2.] The indispensable necessity of this: "Except a man (Any one that partakes of the human nature, and consequently of its corruptions) be born again, he cannot see the kingdom of God, the kingdom of the Messiah begun in grace and perfected in glory." Except we be born from above, we cannot see this. That is, First, We cannot understand the nature of it. Such is the nature of things pertaining to the kingdom of God (in which Nicodemus desired to be instructed) that the soul must be re-modelled and moulded, the natural man must become a spiritual man, before he is capable of receiving and understanding them, Co1 2:14. Secondly, We cannot receive the comfort of it, cannot expect any benefit by Christ and his gospel, nor have any part or lot in the matter. Note, Regeneration is absolutely necessary to our happiness here and hereafter. Considering what we are by nature, how corrupt and sinful, - what God is, in whom alone we can be happy, - and what heaven is, to which the perfection of our happiness is reserved, - it will appear, in the nature of the thing, that we must be born again, because it is impossible that we should be happy if we be not holy; see Co1 6:11, Co1 6:12. This great truth of the necessity of regeneration being thus solemnly laid down, a. It is objected against by Nicodemus (Joh 3:4): How can a man be born when he is old, old as I am: gerōn ōn - being an old man? Can he enter the second time into his mother's womb, and be born? Herein appears, (a.) His weakness in knowledge; what Christ spoke spiritually he seems to have understood after a corporal and carnal manner, as if there were no other way of regenerating and new-moulding an immortal soul than by new-framing the body, and bringing that back to the rock out of which it was hewn, as if there was such a connection between the soul and the body that there could be no fashioning the heart anew but by forming the bones anew. Nicodemus, as others of the Jews, valued himself, no doubt, very much on his first birth and its dignities and privileges, - the place of it, the Holy Land, perhaps the holy city, - his parentage, such as that which Paul could have gloried in, Phi 3:5. And therefore it is a great surprise to him to hear of being born again. Could he be better bred and born than bred and born an Israelite, or by any other birth stand fairer for a place in the kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to be as one born again or born anew, but could not imagine how a Jew, a Pharisee, could ever better himself by being born again; he therefore thinks, if he must be born again, it must be of her that bore him first. They that are proud of their first birth are hardly brought to a new birth. (b.) His willingness to be taught. He does not turn his back upon Christ because of his hard saying, but ingenuously acknowledges his ignorance, which implies a desire to be better informed; and so I take this, rather than that he had such gross notions of the new birth Christ spoke of: "Lord, make me to understand this, for it is a riddle to me; I am such a fool as to know no other way for a man to be born than of his mother." When we meet with that in the things of God which is dark, and hard to be understood, we must with humility and industry continue our attendance upon the means of knowledge, till God shall reveal even that unto us. b. It is opened and further explained by our Lord Jesus, Joh 3:5-8. From the objection he takes occasion, (a.) To repeat and confirm what he had said (Joh 3:5): "Verily, verily, I say unto thee, the very same that I said before." Note, The word of God is not yea and nay, but yea and amen; what he hath said he will abide by, whoever saith against it; nor will he retract any of his sayings for the ignorance and mistakes of men. Though Nicodemus understood not the mystery of regeneration, yet Christ asserts the necessity of it as positively as before. Note, It is folly to think of evading the obligation of evangelical precepts, by pleading that they are unintelligible, Rom 3:3, Rom 3:4. (b.) To expound and clear what he had said concerning regeneration; for the explication of which he further shows, [a.] The author of this blessed change, and who it is that works it. To be born again is to be born of the Spirit, Joh 3:5-8. The change is not wrought by any wisdom or power of our own, but by the power and influence of the blessed Spirit of grace. It is the sanctification of the Spirit (Pe1 1:2) and renewing of the Holy Ghost, Tit 3:5. The word he works by is his inspiration, and the heart to be wrought on he has access to. [b.] The nature of this change, and what that is which is wrought; it is spirit, Joh 3:6. Those that are regenerated are made spiritual, and refined from the dross and dregs of sensuality. The dictates and interests of the rational and immortal soul have retrieved the dominion they ought to have over the flesh. The Pharisees placed their religion in external purity and external performances; and it would be a mighty change indeed with them, no less than a new birth, to become spiritual. [c.] The necessity of this change. First, Christ here shows that it is necessary in the nature of the thing, for we are not fit to enter into the kingdom of God till we are born again: That which is born of the flesh if flesh, Joh 3:6. Here is our malady, with the causes of it, which are such that it is plain there is no remedy but we must be born again. 1. We are here told what we are: We are flesh, not only corporeal but corrupt, Gen 6:3. The soul is still a spiritual substance, but so wedded to the flesh, so captivated by the will of the flesh, so in love with the delights of the flesh, so employed in making provision for the flesh, that it is mostly called flesh; it is carnal. And what communion can there be between God, who is a spirit, and a soul in this condition? 2. How we came to be so; by being born of the flesh. It is a corruption that is bred in the bone with us, and therefore we cannot have a new nature, but we must be born again. The corrupt nature, which is flesh, takes rise from our first birth; and therefore the new nature, which is spirit, must take rise from a second birth. Nicodemus spoke of entering again into his mother's womb, and being born; but, if he could do so, to what purpose? If he were born of his mother a hundred times, that would not mend the matter, for still that which is born of the flesh if flesh; a clean thing cannot be brought out of an unclean. He must seek for another original, must be born of the Spirit, or he cannot become spiritual. The case is, in short, this: though man is made to consist of body and soul, yet his spiritual part had then so much the dominion over his corporeal part that he was denominated a living soul (Gen 2:7), but by indulging the appetite of the flesh, in eating forbidden fruit, he prostituted the just dominion of the soul to the tyranny of sensual lust, and became no longer a living soul, but flesh: Dust thou art. The living soul became dead and inactive; thus in the day he sinned he surely died, and so he became earthly. In this degenerate state, he begat a son in his own likeness; he transmitted the human nature, which had been entirely deposited in his hands, thus corrupted and depraved; and in the same plight it is still propagated. Corruption and sin are woven into our nature; we are shapen in iniquity, which makes it necessary that the nature be changed. It is not enough to put on a new coat or a new face, but we must put on the new man, we must be new creatures. Secondly, Christ makes it further necessary, by his own word: Marvel not that I said unto thee, You must be born again, Joh 3:7. 1. Christ hath said it, and as he himself never did, nor ever will, unsay it, so all the world cannot gainsay it, that we must be born again. He who is the great Lawgiver, whose will is a law, - he who is the great Mediator of the new covenant, and has full power to settle the terms of our reconciliation to God and happiness in him, - he who is the great Physician of souls, knows their case, and what is necessary to their cure, - he hath said, You must be born again. "I said unto thee that which all are concerned in, You must, you all, one as well as another, you must be born again: not only the common people, but the rulers, the masters in Israel." 2. We are not to marvel at it; for when we consider the holiness of the God with whom we have to do, the great design of our redemption, the depravity of our nature, and the constitution of the happiness set before us, we shall not think it strange that so much stress is laid upon this as the one thing needful, that we must be born again. [d.] This change is illustrated by two comparisons. First, The regenerating work of the Spirit is compared to water, Joh 3:5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Mat 3:11) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit 3:5. You are washed, Co1 6:11. See Eze 36:25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, Joh 7:38, Joh 7:39; Isa 44:3. In the first creation, the fruits of heaven were born of water (Gen 1:20), in allusion to which, perhaps, they that are born from above are said to be born of water. 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit," which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege. Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, Joh 3:8. The same word (pneuma) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind (Act 2:2), his strong influences on the hearts of sinners are compared to the breathing of the wind (Eze 37:9), and his sweet influences on the souls of saints to the north and south wind, Sol 4:16. This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Psa 148:8. The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, Co1 12:11. 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba - Father, then we hear the sound of the Spirit, we find he is at work, as Act 9:11, Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? Kg1 22:24. See Ecc 11:5, and compare it with Psa 139:14. 2. Here is a discourse concerning the certainty and sublimity of gospel truths, which Christ takes occasion for from the weakness of Nicodemus. Here is, (1.) The objection which Nicodemus still made (Joh 3:9): How can these things be? Christ's explication of the doctrine of the necessity of regeneration, it should seem, made it never the clearer to him. The corruption of nature which makes it necessary, and the way of the Spirit which makes it practicable, are as much mysteries to him as the thing itself; though he had in general owned Christ a divine teacher, yet he was unwilling to receive his teachings when they did not agree with the notions he had imbibed. Thus many profess to admit the doctrine of Christ in general, and yet will neither believe the truths of Christianity nor submit to the laws of it further than they please. Christ shall be their teacher, provided they may choose their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning, after all: "How can these things be? They are things I do not understand, my capacity will not reach them." Thus the things of the Spirit of God are foolishness to the natural man. He is not only estranged from them, and therefore they are dark to him, but prejudiced against them, and therefore they are foolishness to him. [2.] Because this doctrine was unintelligible to him (so he was pleased to make it), he questions the truth of it; as if, because it was a paradox to him, it was a chimera in itself. Many have such an opinion of their own capacity as to think that that cannot be proved which they cannot believe; by wisdom they knew not Christ. (2.) The reproof which Christ gave him for his dulness and ignorance: "Art thou a master in Israel, Didaskalos - a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?" This word is a reproof, [1.] To those who undertake to teach others and yet are ignorant and unskilful in the word of righteousness themselves. [2.] To those that spend their time in learning and teaching notions and ceremonies in religion, niceties and criticisms in the scripture, and neglect that which is practical and tends to reform the heart and life. Two words in the reproof are very emphatic: - First, The place where his lot was cast: in Israel, where there was such great plenty of the means of knowledge, where divine revelation was. He might have learned this out of the Old Testament. Secondly, The things he was thus ignorant in: these things, these necessary things, there great things, these divine things; had he never read Psa 50:5, Psa 50:10; Eze 18:31; Eze 36:25, Eze 36:26? (3.) Christ's discourse, hereupon, of the certainty and sublimity of gospel truths (Joh 3:11-13), to show the folly of those who make strange of these things, and to recommend them to our search. Observe here, [1.] That the truths Christ taught were very certain and what we may venture upon (Joh 3:11): We speak that we do know. We; whom does he mean besides himself? Some understand it of those that bore witness to him and with him on earth, the prophets and John Baptist; they spoke what they knew, and had seen, and were themselves abundantly satisfied in: divine revelation carries its own proof along with it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as Joh 14:23 : We will come unto him. Observe, First, That the truths of Christ are of undoubted certainty. We have all the reason in the world to be assured that the sayings of Christ are faithful sayings, and such as we may venture our souls upon; for he is not only a credible witness, who would not go about to deceive us, but a competent witness, who could not himself be deceived: We testify that we have seen. He spoke not upon hear-say, but upon the clearest evidence, and therefore with the greatest assurance. What he spoke of God, of the invisible world, of heaven and hell, of the divine will concerning us, and the counsels of peace, was what he knew, and had seen, for he was by him as one brought up with him, Pro 8:30. Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. The things are thus sure, thus clear; and yet you receive not our witness. Multitudes to be unbelievers of that which yet (so cogent are the motives of credibility) they cannot disbelieve! [2.] The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; this is intimated, Joh 3:12 : "If I have told them earthly things, that is, have told them the great things of God in similitudes taken from earthly things, to make them the more easy and intelligible, as that of the new birth and the wind, - if I have thus accommodated myself to your capacities, and lisped to you in your own language, and cannot make you to understand my doctrine, - what would you do if I should accommodate myself to the nature of the things, and speak with the tongue of angels, that language which mortals cannot utter? If such familiar expressions be stumbling-blocks, what would abstract ideas be, and spiritual things painted proper?" Now we may learn hence, First, To admire the height and depth of the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are heavenly things, out of the road of the enquiries of human reason, and much more out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the condescension of Christ, that he is pleased to suit the manner of the gospel revelation to our capacities, to speak to us as to children. He considers our frame, that we are of the earth, and our place, that we are on the earth, and therefore speaks to us earthly things, and makes things sensible the vehicle of things spiritual, to make them the more easy and familiar to us. Thus he has done both in parables and in sacraments. Thirdly, To lament the corruption of our nature, and our great unaptness to receive and entertain the truths of Christ. Earthly things are despised because they are vulgar, and heavenly things because they are abstruse; and so, whatever method is taken, still some fault or other is found with it (Mat 11:17), but Wisdom is, and will be, justified of her children, notwithstanding. [3.] Our Lord Jesus, and he alone, was fit to reveal to us a doctrine thus certain, thus sublime: No man hath ascended up into heaven but he, Joh 3:13. First, None but Christ was able to reveal to us the will of God for our salvation. Nicodemus addressed Christ as a prophet; but he must know that he is greater than all the Old Testament prophets, for none of them had ascended into heaven. They wrote by divine inspiration, and not of their own knowledge; see Joh 1:18. Moses ascended into the mount, but not into heaven. No man hath attained to the certain knowledge of God and heavenly things as Christ has; see Mat 11:27. It is not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us; see Pro 30:4; Deu 30:12. Secondly, Jesus Christ is able, and fit, and every way qualified, to reveal the will of God to us; for it is he that came down from heaven and is in heaven. He had said (Joh 3:12), How shall ye believe, if I tell you of heavenly things? Now here, 1. He gives them an instance of those heavenly things which he could tell them of, when he tells them of one that came down from heaven, and yet is the Son of man; is the Son of man, and yet is in heaven. If the regeneration of the soul of man is such a mystery, what then is the incarnation of the Son of God? These are divine and heavenly things indeed. We have here an intimation of Christ's two distinct natures in one person: his divine nature, in which he came down from heaven; his human nature, in which he is the Son of man; and that union of those two, in that while he is the Son of man yet he is in heaven. 2. He gives them a proof of his ability to speak to them heavenly things, and to lead them into the arcana of the kingdom of heaven, by telling them, (1.) That he came down from heaven. The intercourse settled between God and man began above; the first motion towards it did not arise from this earth, but came down from heaven. We love him, and send to him, because he first loved us, and sent to us. Now this intimates, [1.] Christ's divine nature. He that came down from heaven is certainly more than a mere man; he is the Lord from heaven, Co1 15:47. [2.] His intimate acquaintance with the divine counsels; for, coming from the court of heaven, he had been from eternity conversant with them. [3.] The manifestation of God. Under the Old Testament God's favours to his people are expressed by his hearing from heaven (Ch2 7:14), looking from heaven (Psa 80:14), speaking from heaven (Neh 9:13), sending from heaven, Psa 57:3. But the New Testament shows us God coming down from heaven, to teach and save us. That he thus descended is an admirable mystery, for the Godhead cannot change places, nor did he bring his body from heaven; but that he thus condescended for our redemption is a more admirable mercy; herein he commended his love. (2.) That he is the Son of man, that Son of man spoken of by Daniel (Dan 7:13), by which the Jews always understand to be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old Testament titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation. (3.) That he is in heaven. Now at this time, when he is talking with Nicodemus on earth, yet, as God, he is in heaven. The Son of man, as such, was not in heaven till his ascension; but he that was the Son of man was now, by his divine nature, every where present, and particularly in heaven. Thus the Lord of glory, as such, could not be crucified, nor could God, as such, shed his blood; yet that person who was the Lord of glory was crucified (Co1 2:8), and God purchased the church with his own blood, Act 20:28. So close is the union of the two natures in one person that there is a communication of properties. He doth not say hos esti. God is the ho ōn tō ouranō - he that is, and heaven i

In these verses we have, I. Christ's removal into the land of Judea (Joh 3:22), and there he tarried with his disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled much, and removed often, as the patriarchs in their sojournings. As it was a good part of his humiliation that he had no certain dwelling-place, but was, as Paul, in journeyings often, so it was an instance of his unwearied industry, in the work for which he came into the world, that he went about in prosecution of it; many a weary step he took to do good to souls. The Sun of righteousness took a large circuit to diffuse his light and heat, Psa 19:6. 2. He was not wont to stay long at Jerusalem. Though he went frequently thither, yet he soon returned into the country; as here. After these things, after he had had this discourse with Nicodemus, he came into the land of Judea; not so much for greater privacy (though mean and obscure places best suited the humble Jesus in his humble state) as for greater usefulness. His preaching and miracles, perhaps, made most noise at Jerusalem, the fountain-head of news, but did least good there, where the most considerable men of the Jewish church had so much the ascendant. 3. When he came into the land of Judea his disciples came with him; for these were they that continued with him in his temptations. Many that flocked to him at Jerusalem could not follow his motions into the country, they had no business there; but his disciples attended him. If the ark remove, it is better to remove and go after it (as those did, Jos 3:3) than sit still without it, though it be in Jerusalem itself. 4. There he tarried with them, dietribe - He conversed with them, discoursed with them. He did not retire into the country for his ease and pleasure, but for more free conversation with his disciples and followers. See Sol 7:11, Sol 7:12. Note, Those that are ready to go with Christ shall find him as ready to stay with them. It is supposed that he now staid five or six months in this country. 5. There he baptized; he admitted disciples, such as believed in him, and had more honesty and courage than those had at Jerusalem, Joh 2:24. John began to baptize in the land of Judea (Mat 3:1), therefore Christ began there, for John had said, There comes one after me. He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, Joh 4:2. But his disciples' baptizing was his baptizing. Holy ordinances are Christ's, though administered by weak men. II. John's continuance in his work, as long as his opportunities laster, Joh 3:23, Joh 3:24. Here we are told, 1. That John was baptizing. Christ's baptism was, for substance, the same with John's, for John bore witness to Christ, and therefore they did not at all clash or interfere with one another. But, (1.) Christ began the work of preaching and baptizing before John laid it down, that he might be ready to receive John's disciples when he should be taken off, and so the wheels might be kept going. It is a comfort to useful men, when they are going off the stage, to see those rising up who are likely to fill up their place. (2.) John continued the work of preaching and baptizing though Christ had taken it up; for he would still, according to the measure given to him, advance the interests of God's kingdom. There was still work for John to do, for Christ was not yet generally known, nor were the minds of people thoroughly prepared for him by repentance. From heaven John had received his command, and he would go on in his work till he thence received his countermand, and would have his dismission from the same hand that gave him his commission. He does not come in to Christ, lest what had formerly passed should look like a combination between them; but he goes on with his work, till Providence lays him aside. The greater gifts of some do not render the labours of others, that come short of them, needless and useless; there is work enough for all hands. They are sullen that will sit down and do nothing when they see themselves out-shone. Though we have but one talent, we must account for that: and, when we see ourselves going off, must yet go on to the last. 2. That he baptized in Enon near Salim, places we find nowhere else mentioned, and therefore the learned are altogether at a loss where to find them. Wherever it was, it seems that John removed from place to place; he did not think that there was any virtue in Jordan, because Jesus was baptized there, which should engage him to stay there, but as he saw cause he removed to other waters. Ministers must follow their opportunities. He chose a place where there was much water, hudata polla - many waters, that is, many streams of water; so that wherever he met with any that were willing to submit to his baptism water was at hand to baptize them with, shallow perhaps, as is usual where there are many brooks, but such as would serve his purpose. And in that country plenty of water was a valuable thing. 3. That thither people came to him and were baptized. Though they did not come in such vast crowds as they did when he first appeared, yet now he was not without encouragement, but there were still those that attended and owned him. Some refer this both to John and to Jesus: They came and were baptized; that is, some came to John, and were baptized by him, some to Jesus, and were baptized by him, and, as their baptism was one, so were their hearts. 4. It is noted (Joh 3:24) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Mat 6:12. John never desisted from his work as long as he had his liberty; nay, he seems to have been the more industrious, because he foresaw his time was short; he was not yet cast into prison, but he expected it ere long, Joh 9:4. III. A contest between John's disciples and the Jews about purifying, Joh 3:25. See how the gospel of Christ came not to send peace upon earth, but division. Observe, 1. Who were the disputants: some of John's disciples, and the Jews who had not submitted to his baptism of repentance. Penitents and impenitents divide this sinful world. In this contest, it should seem, John's disciples were the aggressors, and gave the challenge; and it is a sign that they were novices, who had more zeal than discretion. The truths of God have often suffered by the rashness of those that have undertaken to defend them before they were able to do it. 2. What was the matter in dispute: about purifying, about religious washing. (1.) We may suppose that John's disciples cried up his baptism, his purifying, as instar omnium - superior to all others, and gave the preference to that as perfecting and superseding all the purifications of the Jews, and they were in the right; but young converts are too apt to boast of their attainments, whereas he that finds the treasure should hide it till he is sure that he has it, and not talk of it too much at first. (2.) No doubt the Jews with as much assurance applauded the purifyings that were in use among them, both those that were instituted by the law of Moses and those that were imposed by the tradition of the elders; for the former they had a divine warrant, and for the latter the usage of the church. Now it is very likely that the Jews in this dispute, when they could not deny the excellent nature and design of John's baptism, raised an objection against it from Christ's baptism, which gave occasion for the complaint that follows here (Joh 3:26): "Here is John baptizing in one place." say they, "and Jesus at the same time baptizing in another place; and therefore John's baptism, which his disciples so much applaud, is either," [1.] "Dangerous, and of ill consequence to the peace of the church and state, for you see it opens a door to endless parties. Now that John has begun, we shall have every little teacher set up for a baptist presently. Or," [2.] "At the best it is defective and imperfect. If John's baptism, which you cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it, so that for your parts you are shaded already by a greater light, and your baptism is soon gone out of request." Thus objections are made against the gospel from the advancement and improvement of gospel light, as if childhood and manhood were contrary to each other, and the superstructure were against the foundation. There was no reason to object Christ's baptism against John's, for they consisted very well together. IV. A complaint which John's disciples made to their master concerning Christ and his baptizing, Joh 3:26. They, being nonplussed by the fore-mentioned objection, and probably ruffled and put into a heat by it, come to their master, and tell him, "Rabbi, he that was with thee, and was baptized of thee, is now set up for himself; he baptizeth, and all men come to him; and wilt thou suffer it?" Their itch for disputing occasioned this. It is common for men, when they find themselves run aground in the heat of disputation, to fall foul upon those that do them no harm. If these disciples of John had not undertaken to dispute about purifying, before they understood the doctrine of baptism, they might have answered the objection without being put into a passion. In their complaint, they speak respectfully to their own master, Rabbi; but speak very slightly of our Saviour, though they do not name him. 1. They suggest that Christ's setting up a baptism of his own was a piece of presumption, very unaccountable; as if John, having first set up this rite of baptizing, must have the monopoly of it, and, as it were, a patent for the invention: "He that was with thee beyond Jordan, as a disciple of thine, behold, and wonder, the same, the very same, baptizes, and takes thy work out of thy hand." Thus the voluntary condescensions of the Lord Jesus, as that of his being baptized by John, are often unjustly and very unkindly turned to his reproach. 2. They suggest that it was a piece of ingratitude to John. He to whom thou barest witness baptizes; as if Jesus owed all his reputation to the honourable character John gave of him, and yet had very unworthily improved it to the prejudice of John. But Christ needed not John's testimony, Joh 5:36. He reflected more honour upon John than he received from him, yet thus it is incident to us to think that others are more indebted to us than really they are. And besides, Christ's baptism was not in the least an impeachment, but indeed the greatest improvement, of John's baptism, which was but to lead the way to Christ's. John was just to Christ, in bearing witness to him; and Christ's answering his testimony did rather enrich than impoverish John's ministry. 3. They conclude that it would be a total eclipse to John's baptism: "All men come to him; they that used to follow with us now flock after him, it is therefore time for us to look about us." It was not indeed strange that all men came to him. As far as Christ is manifested he will be magnified; but why should John's disciples grieve at this? Note, Aiming at the monopoly of honour and respect has been in all ages the bane of the church, and the shame of its members and ministers; as also a vying of interests, and a jealousy of rivalship and competition. We mistake if we think that the excelling gifts and graces, and labours and usefulness, of one, are a diminution and disparagement to another that has obtained mercy to be faithful; for the Spirit is a free agent, dispensing to every one severally as he will. Paul rejoiced in the usefulness even of those that opposed him, Phi 1:18. We must leave it to God to choose, employ, and honour his own instruments as he pleaseth, and not covet to be placed alone. V. Here is John's answer to this complaint which his disciples made, Joh 3:27, etc. His disciples expected that he would have resented this matter as they did; but Christ's manifestation to Israel was no surprise to John, but what he looked for; it was not disturbance to him, but what he wished for. He therefore checked the complaint, as Moses, Enviest thou for my sake? and took this occasion to confirm the testimonies he had formerly borne to Christ as superior to him, cheerfully consigning and turning over to him all the interest he had in Israel. In this discourse here, the first minister of the gospel (for so John was) is an excellent pattern to all ministers to humble themselves and to exalt the Lord Jesus. 1. John here abases himself in comparison with Christ, Joh 3:27-30. The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, Co1 3:5. (1.) John acquiesces in the divine disposal, and satisfies himself with that (Joh 3:27): A man can receive nothing except it be given him from heaven, whence every good gift comes (Jam 1:17), a general truth very applicable in this case. Different employments are according to the direction of divine Providence, different endowments according to the distribution of the divine grace. No man can take any true honour to himself, Heb 5:4. We have as necessary and constant a dependence upon the grace of God in all the motions and actions of the spiritual life as we have upon the providence of God in all the motions and actions of the natural life: now this comes in here as a reason, [1.] Why we should not envy those that have a larger share of gifts than we have, or move in a larger sphere of usefulness. John reminds his disciples that Jesus would not have thus excelled him except he had received it from heaven, for, as man and Mediator, he received gifts; and, if God gave him the Spirit without measure (Joh 3:34), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Mat 20:15. [2.] Why we should not be discontented, though we be inferior to others in gifts and usefulness, and be eclipsed by their excellencies. John was ready to own that it was the gift, the free gift, of heaven, that made him a preacher, a prophet, a baptist: it was God that gave him the interest he had in the love and esteem of the people; and, if now his interest decline, God's will be done! He that gives may take. What we receive from heaven we must take as it is given. Now John never received a commission for a standing perpetual office, but only for a temporary one, which must soon expire; and therefore, when he has fulfilled his ministry, he can contentedly see it go out of date. Some give quite another sense of these words: John had taken pains with his disciples, to teach them the reference which his baptism had to Christ, who should come after him, and yet be preferred before him, and do that for them which he could not do; and yet, after all, they dote upon John, and grudge this preference of Christ above him: Well saith John, I see a man can receive (that is, perceive) nothing, except it be given him from heaven. The labour of ministers if all lost labour, unless the grace of God make it effectual. Men do not understand that which is made most plain, nor believe that which is made most evident, unless it be given them from heaven to understand and believe it. (2.) John appeals to the testimony he had formerly given concerning Christ (Joh 3:28): You can bear me witness that I said, again and again, I am not the Christ, but I am sent before him. See how steady and constant John was in his testimony to Christ, and not as a reed shaken with the wind; neither the frowns of the chief priests, nor the flatteries of his own disciples, could make him change his note. Now this serves here, [1.] As a conviction to his disciples of the unreasonableness of their complaint. They had spoken of the witness which their master bore to Jesus (Joh 3:26): "Now," saith John, "do you not remember what the testimony was that I did bear? Call that to mind, and you will see your own cavil answered. Did I not say, I am not the Christ? Why then do you set me up as a rival with him that is? Did I not say, I am sent before him? Why then does it seem strange to you that I should stand by and give way to him?" [2.] It is a comfort to himself that he had never given his disciples any occasion thus to set him up in competition with Christ; but, on the contrary, had particularly cautioned them against this mistake, though he might have made a hand of it for himself. It is a satisfaction to faithful ministers when they have done what they could in their places to prevent any extravagances that their people ran into. John had not only not encouraged them to hope that he was the Messiah, but had plainly told them the contrary, which was now a satisfaction to him. It is a common excuse for those who have undue honour paid them, Si populus vult decipi, decipiatur - If the people will be deceived, let them; but that is an ill maxim for those to go by whose business it is to undeceive people. The lip of truth shall be established. (3.) John professes the great satisfaction he had in the advancement of Christ and his interest. He was so far from regretting it, as his disciples did, that he rejoiced in it. This he expresses (Joh 3:29) by an elegant similitude. [1.] He compares our Saviour to the bridegroom: "He that hath the bride is the bridegroom. Do all men come to him? It is well, whither else should they go? Has he got the throne in men's affections? Who else should have it? It is his right; to whom should the bride be brought but to the bridegroom?" Christ was prophesied of in the Old Testament as a bridegroom, Ps. 45. The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom's voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom's voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them (Co2 13:3); that is the bridegroom's voice. Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the fulfilling of the joy of every good minister. If the day of Christ's espousals be the day of the gladness of his heart (Sol 3:11), it cannot but be of their too who love him and wish well to his honour and kingdom. Surely they have no greater joy. (4.) He owns it highly fit and necessary that the reputation and interest of Christ should be advanced, and his own diminished (Joh 3:30): He must increase, but I must decrease. If they grieve at the growing greatness of the Lord Jesus, they will have more and more occasion to grieve, as those have that indulge themselves in envy and emulation. John speaks of Christ's increase and his own decrease, not only as necessary and unavoidable, which could not be helped and therefore must be borne, but as highly just and agreeable, and affording him entire satisfaction. [1.] He was well pleased to see the kingdom of Christ getting ground: "He must increase. You think he has gained a great deal, but it is nothing to what he will gain." Note, The kingdom of Christ is, and will be, a growing kingdom, like the light of the morning, like the grain of mustard-seed. [2.] He was not at all displeased that the effect of this was the diminishing of his own interest: I must decrease. Created excellencies are under this law, they must decrease. I have seen an end of all perfection. Note, First, The shining forth of the glory of Christ eclipses the lustre of all other glory. The glory that stands in competition with Christ, that of the world and the flesh, decreases and loses ground in the soul as the knowledge and love of Christ increase and get ground; but it is here spoken of that which is subservient to him. As the light of the morning increases, that of the morning star decreases. Secondly, If our diminution or abasement may but in the least contribute to the advancement of Christ's name, we must cheerfully submit to it, and be content to be any thing, to be nothing, so that Christ may be all. 2. John Baptist here advances Christ, and instructs his disciples concerning him, that, instead of grieving that so many come to him, they might come to him themselves. (1.) He instructs them concerning the dignity of Christ's person (Joh 3:31): He that cometh from above, that cometh from heaven, is above all. Here, [1.] He supposes his divine origin, that he came from above, from heaven, which bespeaks not only his divine extraction, but his divine nature. He had a being before his conception, a heavenly being. None but he that came from heaven was fit to show us the will of heaven, or the way to heaven. When God would save man, he sent from above. [2.] Hence he infers his sovereign authority: he is above all, above all things and all persons, God over all, blessed for evermore. It is daring presumption to dispute precedency with him. When we come to speak of the honours of the Lord Jesus, we find they transcend all conception and expression, and we can say but this, He is above all. It was said of John Baptist, There is not a greater among them that are born of women. But the descent of Christ from heaven put such a dignity upon him as he was not divested of by his being made flesh; still he was above all. This he further illustrates by the meanness of those who stood in competition with him: He that is of the earth, is earthly, ho ōn ek tēs gēŝ ek tēs gēs esti - He that is of the earth is of the earth; he that has his origin of the earth has his food out of the earth, has his converse with earthly things, and his concern is for them. Note, First, Man has his rise out of the earth; not only Adam at first, but we also still are formed out of the clay, Job 33:6. Look to the rock whence we were hewn. Secondly, Man's constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven. (2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ's preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For, [1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, Co2 3:5. The preaching of the prophets and of John was but low and flat compared with Christ's preaching; as heaven is high above the earth, so were his thoughts above theirs. By them God spoke on earth, but in Christ he speaketh from heaven. [2.] But he that cometh from heaven is not only in his person, but in his doctrine, above all the prophets that ever lived on earth; none teacheth like him. The doctrine of Christ is here recommended to us, First, As infallibly sure and certain, and to be entertained accordingly (Joh 3:32): What he hath seen and heard, that he testifieth. See here, 1. Christ's divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in creams and visions by the mediation of angels, but not what they had seen and heard. John was the crier's voice, that said, "Make room for the witness, and keep silence while the charge is given," but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify (Co2 12:4), but Christ knew how to utter what he had seen and heard. Christ's preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Act 18:5. From the certainty of Christ's doctrine, John takes occasion, [1.] To lament the infidelity of the most of men: though he testifies what is infallibly true, yet no man receiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of wonder, that such a testimony should not be received (Who hath believed our report? How stupid and foolish are the greatest part of mankind, what enemies to themselves!) but as matter of grief; John's disciples grieved that all men came to Christ (Joh 3:26); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Rom 9:2. [2.] He takes occasion to commend the faith of the chosen remnant (Joh 3:33): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God's promises are all yea and amen; by faith we put our amen to them, as Rev 22:20. Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Rev 12:17. By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Luk 1:70, etc. Act 13:32, Act 13:33. Secondly, That he is true to all the promises he has made in Christ; we venture our souls upon God's veracity, being satisfied that he is true; we are willing to deal with him upon trust, and to quit all in this world for a happiness in reversion and out of sight. By this we greatly honour God's faithfulness. Whom we give credit to we give honour to. Secondly, It is recommended to us as a divine doctrine; not his own, but his that sent him (Joh 3:34): For he whom God hath sent speaketh the word of God, which he was sent to speak, and enabled to speak; for God giveth not the Spirit by measure unto him. The prophets were as messengers that brought letters from heaven; but Christ came under the character of an ambassador, and treats with us as such; for, 1. He spoke the words of God, and nothing he said savoured of human infirmity; both substance and language were divine. He proved himself sent of God (Joh 3:2), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God, Co1 2:10, Co1 2:11. The Old Testament prophets had the Spirit, and in different degrees, Kg2 2:9, Kg2 2:10. But, whereas God gave them the Spirit by measure (Co1 12:4), he gave him to Christ without measure; all fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The Spirit was not in Christ as in a vessel, but as in a fountain, as in a bottomless ocean. "The prophets that had the Spirit in a limited manner, only with respect to some particular revelation, sometimes spoke of themselves; but he that had the Spirit always residing in him, without stint, always spoke the words of God." So Dr. Whitby. (3.) Concerning the power and authority he is invested with, which gives him the pre-eminence above all others, and a more excellent name than they. [1.] He is the beloved Son of the Father (Joh 3:35): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Pro 8:30. The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings. [2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Mat 28:18. All the works of creation being put under his feet, all the affairs of redemption are put into his hand; he is Lord of all. Angels are his servants; devils are his captives. He has power over all flesh, the heathen given him for his inheritance. The kingdom of providence is committed to his administration. He has power to settle the terms of the covenant of peace as the great plenipotentiary, to govern his church as the great lawgiver, to dispense divine favours as the great almoner, and to call all to account as the great Judge. Both the golden sceptre and the iron rod are given into his hand. Secondly, All grace is given into his hand as the channel of conveyance; all things, all those good things which God intended to give to the children of men; eternal life, and all its preliminaries. We are unworthy that the Father should give those things into our hands, for we have made ourselves the children of his wrath; he hath therefore appointed the Son of his love to be trustee for us, and the things he intended for us he gives into his hands, who is worthy, and has merited both honours for himself and favours for us. They are given into his hands, by him to be given into ours. This is a great encouragement to faith, that the riches of the new covenant are deposited in so sure, so kind, so good a hand, the hand of him that purchased them for us, and us for himself, who is able to keep all that which both God and believers have agreed to commit to

We have here an account of the good Christ did in Samaria, when he passed through that country in his way to Galilee. The Samaritans, both in blood and religion, were mongrel Jews, the posterity of those colonies which the king of Assyria planted there after the captivity of the ten tribes, with whom the poor of the land that were left behind, and many other Jews afterwards, incorporated themselves. They worshipped the God of Israel only, to whom they erected a temple on mount Gerizim, in competition with that at Jerusalem. There was great enmity between them and the Jews; the Samaritans would not admit Christ, when they saw he was going to Jerusalem (Luk 9:53); the Jews thought they could not give him a worse name than to say, He is a Samaritan. When the Jews were in prosperity, the Samaritans claimed kindred to them (Ezr 4:2), but, when the Jews were in distress, they were Medes and Persians; see Joseph. Antiq. 11.340-341; 12.257. Now observe, I. Christ's coming into Samaria. He charged his disciples not to enter into any city of the Samaritans (Mat 10:5), that is, not to preach the gospel, or work miracles; nor did he here preach publicly, or work any miracle, his eye being to the lost sheep of the house of Israel. What kindness he here did them was accidental; it was only a crumb of the children's bread that casually fell from the master's table. 1. His road from Judea to Galilee lay through the country of Samaria (Joh 4:4): He must needs go through Samaria. There was no other way, unless he would have fetched a compass on the other side Jordan, a great way about. The wicked and profane are at present so intermixed with God's Israel that, unless we will go out of the world, we cannot avoid going through the company of such, Co1 5:10. We have therefore need of the armour or righteousness on the right hand and on the left, that we may neither give provocation to them nor contract pollution by them. We should not go into places of temptation but when we needs must; and then we should not reside in them, but hasten through them. Some think that Christ must needs go through Samaria because of the good work he had to do there; a poor woman to be converted, a lost sheep to be sought and saved. This was work his heart was upon, the therefore he must needs go this way. It was happy for Samaria that it lay in Christ's way, which gave him an opportunity of calling on them. When I passed by thee, I said unto thee, Live, Eze 16:6. 2. His baiting place happened to be at a city of Samaria. Now observe, (1.) The place described. It was called Sychar; probably the same with Sichem, or Shechem, a place which we read much of in the Old Testament. Thus are the names of places commonly corrupted by tract of time. Shechem yielded the first proselyte that ever came into the church of Israel (Gen 34:24), and now it is the first place where the gospel is preached out of the commonwealth of Israel; so Dr. Lightfoot observes; as also that the valley of Achor, which was given for a door of hope, hope to the poor Gentiles, ran along by this city, Hos 2:15. Abimelech was made king here; it was Jeroboam's royal seat; but the evangelist, when he would give us the antiquities of the place, takes notice of Jacob's interest there, which was more its honour than its crowned heads. [1.] Here lay Jacob's ground, the parcel of ground which Jacob gave to his son Joseph, whose bones were buried in it, Gen 48:22; Jos 24:32. Probably this is mentioned to intimate that Christ, when he reposed himself hard by here, took occasion from the ground which Jacob gave Joseph to meditate on the good report which the elders by faith obtained. Jerome chose to live in the land of Canaan, that the sight of the places might affect him the more with scripture stories. [2.] Here was Jacob's well which he digged, or at least used, for himself and his family. We find no mention of this well in the Old Testament; but the tradition was that it was Jacob's well. (2.) The posture of our Lord Jesus at this place: Being wearied with his journey, he sat thus on the well. We have here our Lord Jesus, [1.] Labouring under the common fatigue of travellers. He was wearied with his journey. Though it was yet but the sixth hour, and he had performed but half his day's journey, yet he was weary; or, because it was the sixth hour, the time of the heat of the day, therefore he was weary. Here we see, First, That he was a true man, and subject to the common infirmities of the human nature. Toil came in with sin (Gen 3:19), and therefore Christ, having made himself a curse for us, submitted to it. Secondly, That he was a poor man, else he might have travelled on horseback or in a chariot. To this instance of meanness and mortification he humbled himself for us, that he went all his journeys on foot. When servants were on horses, princes walked as servants on the earth, Ecc 10:7. When we are carried easily, let us think on the weariness of our Master. Thirdly, It should seem that he was but a tender man, and not of a robust constitution; it should seem, his disciples were not tired, for they went into the town without any difficulty, when their Master sat down, and could not go a step further. Bodies of the finest mould are most sensible of fatigue, and can worst bear it. [2.] We have him here betaking himself to the common relief of travellers; Being wearied, he sat thus on the well. First, He sat on the well, an uneasy place, cold and hard; he had no couch, no easy chair to repose himself in, but took to that which was next hand, to teach us not to be nice and curious in the conveniences of this life, but content with mean things. Secondly, He sat thus, in an uneasy posture; sat carelessly - incuriose et neglectim; or he sat so as people that are wearied with travelling are accustomed to sit. II. His discourse with a Samaritan woman, which is here recorded at large, while Christ's dispute with the doctors, and his discourse with Moses and Elias on the mount, are buried in silence. This discourse is reducible to four heads: - 1. They discourse concerning the water, Joh 4:7-15. (1.) Notice is taken of the circumstances that gave occasion to this discourse. [1.] There comes a woman of Samaria to draw water. This intimates her poverty, she had no servant to be a drawer of water; and her industry, she would do it herself. See here, First, How God owns and approves of honest humble diligence in our places. Christ was made known to the shepherds when they were keeping their flock. Secondly, How the divine Providence brings about glorious purposes by events which seem to us fortuitous and accidental. This woman's meeting with Christ at the well may remind us of the stories of Rebekah, Rachel, and Jethro's daughter, who all met with husbands, good husbands, no worse than Isaac, Jacob, and Moses, when they came to the wells for water. Thirdly, How the preventing grace of God sometimes brings people unexpectedly under the means of conversion and salvation. He is found of them that sought him not. [2.] His disciples were gone away into the city to buy meat. Hence learn a lesson, First, Of justice and honesty. The meat Christ ate, he bought and paid for, as Paul, Th2 3:8. Secondly, Of daily dependence upon Providence: Take no thought for the morrow. Christ did not go into the city to eat, but sent his disciples to fetch his meat thither; not because he scrupled eating in a Samaritan city, but, 1. Because he had a good work to do at that well, which might be done while they were catering. It is wisdom to fill up our vacant minutes with that which is good, that the fragments of time may not be lost. Peter, while his dinner was getting ready, fell into a trance, Act 10:10. 2. Because it was more private and retired, more cheap and homely, to have his dinner brought him hither, than to go into the town for it. Perhaps his purse was low, and he would teach us good husbandry, to spend according to what we have and not go beyond it. At least, he would teach us not to affect great things. Christ could eat his dinner as well upon a draw well as in the best inn in the town. Let us comport with our circumstances. Now this gave Christ an opportunity of discoursing with this woman about spiritual concerns, and he improved it; he often preached to multitudes that crowded after him for instruction, yet here he condescends to teach a single person, a woman, a poor woman, a stranger, a Samaritan, to teach his ministers to do likewise, as those that know what a glorious achievement it is to help to save, though but one soul, from death. (2.) Let us observe the particulars of this discourse. [1.] Jesus begins with a modest request for a draught of water: Give me to drink. He that for our sakes became poor here becomes a beggar, that those who are in want, and cannot dig, may not be ashamed to beg. Christ asked for it, not only because he needed it, and needed her help to come at it, but because he would draw on further discourse with her, and teach us to be willing to be beholden to the meanest when there is occasion. Christ is still begging in his poor members, and a cup of cold water, like this here, given to them in his name, shall not lose its reward. [2.] The woman, though she does not deny his request, yet quarrels with him because he did not carry on the humour of his own nation (Joh 4:9): How is it? Observe, First, What a mortal feud there was between the Jews and the Samaritans: The Jews have no dealings with the Samaritans. The Samaritans were the adversaries of Judah (Ezr 4:1), were upon all occasions mischievous to them. The Jews were extremely malicious against the Samaritans, "looked upon them as having no part in the resurrection, excommunicated and cursed them by the sacred name of God, by the glorious writing of the tables, and by the curse of the upper and lower house of judgment, with this law, That no Israelite eat of any thing that is a Samaritan's, for it is as if he should eat swine's flesh." So Dr. Lightfoot, out of Rabbi Tanchum. Note, Quarrels about religion are usually the most implacable of all quarrels. Men were made to have dealing one with another; but if men, because one worships at one temple and another at another, will deny the offices of humanity, and charity, and common civility, will be morose and unnatural, scornful and censorious, and this under colour of zeal for religion, they plainly show that however their religion may be true they are not truly religious; but, pretending to stickle for religion, subvert the design of it. Secondly, How ready the woman was to upbraid Christ with the haughtiness and ill nature of the Jewish nation: How is it that thou, being a Jew, askest drink of me? By his dress or dialect, or both, she knew him to be a Jew, and thinks it strange that he runs not to the same excess of riot against the Samaritans with other Jews. Note, Moderate men of all sides are, like Joshua and his fellows (Zac 3:8), men wondered at. Two things this woman wonders at, 1. That he should ask this kindness; for it was the pride of the Jews that they would endure any hardship rather than be beholden to a Samaritan. It was part of Christ's humiliation that he was born of the Jewish nation, which was now not only in an ill state, subject to the Romans, but in an ill name among the nations. With what disdain did Pilate ask, Am I a Jew? Thus he made himself not only of no reputation, but of ill reputation; but herein he has set us an example of swimming against the stream of common corruptions. We must, like our master, put on goodness and kindness, though it should be ever so much the genius of our country, or the humour of our party, to be morose and ill-natured. This woman expected that Christ should be as other Jews were; but it is unjust to charge upon every individual person even the common faults of the community: no rule but has some exceptions. 2. She wonders that he should expect to receive this kindness from her that was a Samaritan: "You Jews could deny it to one of our nation, and why should we grant it to one of yours?" Thus quarrels are propagated endlessly by revenge and retaliation. [3.] Christ takes this occasion to instruct her in divine things: If thou knewest the gift of God, thou wouldst have asked, Joh 4:10. Observe, First, He waives her objection of the feud between the Jews and Samaritans, and takes no notice of it. Some differences are best healed by being slighted, and by avoiding all occasions of entering into dispute about them. Christ will convert this woman, not by showing her that the Samaritan worship was schismatical (though really it was so), but by showing her her own ignorance and immoralities, and her need of a Saviour. Secondly, He fills her with an apprehension that she had now an opportunity (a fairer opportunity than she was aware of) of gaining that which would be of unspeakable advantage to her. She had not the helps that the Jews had to discern the signs of the times, and therefore Christ tells her expressly that she had now a season of grace; this was the day of her visitation. a. He hints to her what she should know, but was ignorant of: If thou knewest the gift of God, that is, as the next words explain it, who it is that saith, Give me to drink. If thou knewest who I am. She saw him to be a Jew, a poor weary traveller; but he would have her know something more concerning him that did yet appear. Note, (a.) Jesus Christ is the gift of God, the richest token of God's love to us, and the richest treasure of all good for us; a gift, not a debt which we could demand from God; not a loan, which he will demand from us again, but a gift, a free gift, Joh 3:16. (b.) It is an unspeakable privilege to have this gift of God proposed and offered to us; to have an opportunity of embracing it: "He who is the gift of God is now set before thee, and addresses himself to thee; it is he that saith, Give me to drink; this gift comes a begging to thee." (c.) Though Christ is set before us, and sues to us in and by his gospel, yet there are multitudes that know him not. They know not who it is that speaks to them in the gospel, that saith, Give me to drink; they perceive not that it is the Lord that calls them. b. He hopes concerning her, what she would have done if she had known him; to be sure she would not have given him such a rude and uncivil answer; nay, she would have been so far from affronting him that she would have made her addresses to him: Thou wouldest have asked. Note, (a.) Those that would have any benefit by Christ must ask for it, must be earnest in prayer to God for it. (b.) Those that have a right knowledge of Christ will seek to him, and if we do not seek unto him it is a sign that we do not know him, Psa 9:10. (c.) Christ knows what they that want the means of knowledge would have done if they had had them, Mat 11:21. c. He assures her what he would have done for her if she had applied to him: "He would have given thee (and not have upbraided thee as thou doest me) living water." By this living water is meant the Spirit, who is not like the water in the bottom of the well, for some of which he asked, but like living or running water, which was much more valuable. Note, (a.) The Spirit of grace is as living water; see Joh 7:38. Under this similitude the blessings of the Messiah had been promised in the Old Testament, Isa 12:3; Isa 35:7; Isa 44:3; Isa 55:1; Zac 14:8. The graces of the Spirit, and his comforts, satisfy the thirsting soul, that knows its own nature and necessity. (b.) Jesus Christ can and will give the Holy Spirit to them that ask him; for he received that he might give. [4.] The woman objects against and cavils at the gracious intimation which Christ gave her (Joh 4:11, Joh 4:12): Thou hast nothing to draw with; and besides, Art thou greater than our father Jacob? What he spoke figuratively, she took literally; Nicodemus did so too. See what confused notions they have of spiritual things who are wholly taken up with the things that are sensible. Some respect she pays to this person, in calling him Sir, or Lord; but little respect to what he said, which she does but banter. First, She does not think him capable of furnishing her with any water, no, not this in the well that is just at hand: Thou has nothing to draw with, and the well is deep. This she said, not knowing the power of Christ, for he who causeth the vapours to ascend from the ends of the earth needs nothing to draw. But there are those who will trust Christ no further than they can see him, and will not believe his promise, unless the means of the performance of it be visible; as if he were tied to our methods, and could not draw water without our buckets. She asks scornfully, "Whence hast thou this living water? I see not whence thou canst have it." Note, The springs of that living water which Christ has for those that come to him are secret and undiscovered. The fountain of life is hid with Christ. Christ has enough for us, though we see not whence he has it. Secondly, She does not think it possible that he should furnish her with any better water than this which she could come at, but he could not: Art thou greater than our father Jacob, who gave us the well? a. We will suppose the tradition true, that Jacob himself, and his children, and cattle, did drink of this well. And we may observe from it, (a.) The power and providence of God, in the continuance of the fountains of water from generation to generation, by the constant circulation of the rivers, like the blood in the body (Ecc 1:7), to which circulation perhaps the flux and reflux of the sea, like the pulses of the heart, contribute. (b.) The plainness of the patriarch Jacob; his drink was water, and he and his children drank of the same well with his cattle. b. Yet, allowing that to be true, she was out in several things; as, (a.) In calling Jacob father. What authority had the Samaritans to reckon themselves of the seed of Jacob? They were descended from that mixed multitude which the king of Assyria had placed in the cities of Samaria; what have they to do then with Jacob? Because they were the invaders of Israel's rights, and the unjust possessors of Israel's lands, were they therefore the inheritors of Israel's blood and honour? How absurd were those pretensions! (b.) She is out in claiming this well as Jacob's gift, whereas he did no more give it than Moses gave the manna, Joh 6:32. But thus we are apt to call the messengers of God's gifts the donors of them, and to look so much at the hands they pass through as to forget the hand they come from. Jacob gave it to his sons, not to them. Yet thus the church's enemies not only usurp, but monopolize, the church's privileges. (c.) She was out in speaking of Christ as not worthy to be compared with our father Jacob. An over-fond veneration for antiquity makes God's graces, in the good people of our own day, to be slighted. [5.] Christ answers this cavil, and makes it out that the living water he had to give was far better than that of Jacob's well, Joh 4:13, Joh 4:14. Though she spoke perversely, Christ did not cast her off, but instructed and encouraged her. He shows her, First, That the water of Jacob's well yielded but a transient satisfaction and supply: "Whoso drinketh of this water shall thirst again. It is no better than other water; it will quench the present thirst, but the thirst will return, and in a few hours a man will have as much need, and as much desire, of water as ever he had." This intimates, 1. The infirmities of our bodies in this present state; they are still necessitous, and ever craving. Life is a fire, a lamp, which will soon go out, without continual supplies of fuel and oil. The natural heat preys upon itself. 2. The imperfections of all our comforts in this world; they are not lasting, nor our satisfaction in them remaining. Whatever waters of comfort we drink of, we shall thirst again. Yesterday's meat and drink will not do today's work. Secondly, That the living waters he would give should yield a lasting satisfaction and bliss, Joh 4:14. Christ's gifts appear most valuable when they come to be compared with the things of this world; for there will appear no comparison between them. Whoever partakes of the Spirit of grace, and the comforts of the everlasting gospel, a. He shall never thirst, he shall never want that which will abundantly satisfy his soul's desires; they are longing, but not languishing. A desiring thirst he has, nothing more than God, still more and more of God; but not a despairing thirst. b. Therefore he shall never thirst, because this water that Christ gives shall be in him a well of water. He can never be reduced to extremity that has in himself a fountain of supply and satisfaction. (a.) Ever ready, for it shall be in him. The principle of grace planted in him is the spring of his comfort; see Joh 7:38. A good man is satisfied from himself, for Christ dwells in his heart. The anointing abides in him; he needs not sneak to the world for comfort; the work and the witness of the Spirit in the heart furnish him with a firm foundation of hope and an overflowing fountain of joy. (b.) Never failing, for it shall be in him a well of water. He that has at hand only a bucket of water needs not thirst as long as this lasts, but it will soon be exhausted; but believers have in them a well of water, overflowing, ever flowing. The principles and affections which Christ's holy religion forms in the souls of those that are brought under the power of it are this well of water. [a.] It is springing up, ever in motion, which bespeaks the actings of grace strong and vigorous. If good truths stagnate in our souls, like standing water, they do not answer the end of our receiving them. If there be a good treasure in the heart, we must thence bring forth good things. [b.] It is springing up unto everlasting life; which intimates, First, The aims of gracious actings. A sanctified soul has its eye upon heaven, means this, designs this, does all for this, will take up with nothing short of this. Spiritual life springs up towards its own perfection in eternal life. Secondly, The constancy of those actings; it will continue springing up till it come to perfection. Thirdly, The crown of them, eternal life at last. The living water rises from heaven, and therefore rises towards heaven; see Ecc 1:7. And now is not this water better than that of Jacob's well? [6.] The woman (whether in jest or earnest is hard to say) begs of him to give her some of this water (Joh 4:15): Give me this water, that I thirst not. First, Some think that she speaks tauntingly, and ridicules what Christ had said as mere stuff; and, in derision of it, not desires, but challenges him to give her some of this water: "A rare invention; it will save me a great deal of pains if I never come hither to draw." But, Secondly, Others think that it was a well-meant but weak and ignorant desire. She apprehended that he meant something very good and useful, and therefore saith Amen, at a venture. Whatever it be, let me have it; who will show me any good? Ease, or saving of labour, is a valuable good to poor labouring people. Note, 1. Even those that are weak and ignorant may yet have some faint and fluctuating desires towards Christ and his gifts, and some good wishes of grace and glory. 2. Carnal hearts, in their best wishes, look no higher than carnal ends. "Give it to me," saith she, "not that I may have everlasting life" (which Christ proposed), "but that I come not hither to draw." 2. The next subject of discourse with this woman in concerning her husband, Joh 4:16-18. It was not to let fall the discourse of the water of life that Christ started this, as many who will bring in any impertinence in conversation that they may drop a serious subject; but it was with a gracious design that Christ mentioned it. What he had said concerning his grace and eternal life he found had made little impression upon her, because she had not been convinced of sin: therefore, waiving the discourse about the living water, he sets himself to awaken her conscience, to open the wound of guilt, and then she would more easily apprehend the remedy by grace. And this is the method of dealing with souls; they must first be made weary and heavy-laden under the burden of sin, and then brought to Christ for rest; first pricked to the heart, and then healed. This is the course of spiritual physic; and if we proceed not in this order we begin at the wrong end. Observe, (1.) How discreetly and decently Christ introduces this discourse (Joh 4:16): Go, call thy husband, and come hither. Now, [1.] The order Christ gave her had a very good colour: "Call thy husband, that he may teach thee, and help thee to understand these things, which thou art so ignorant of" The wives that will learn must ask their husbands (Co1 14:35), who must dwell with them as men of knowledge, Pe1 3:7. "Call thy husband, that he may learn with thee; that then you may be heirs together of the grace of life. Call thy husband, that he may be witness to what passes between us." Christ would thus teach us to provide things honest in the sight of all men, and to study that which is of good report. [2.] As it had a good colour, so it had a good design; for hence he would take occasion to call her sin to remembrance. There is need of art and prudence in giving reproofs; to fetch a compass, as the woman of Tekoa, Sa2 14:20. (2.) How industriously the woman seeks to evade the conviction, and yet insensibly convicts herself, and, ere she is aware, owns her fault; she said, I have no husband. Her saying this intimated no more than that she did not care to have her husband spoken of, nor that matter mentioned any more. She would not have her husband come thither, lest, in further discourse, the truth of the matter should come out, to her shame; and therefore, "Pray go on to talk of something else, I have no husband;" she would be thought a maid or a widow, whereas, though she had no husband, she was neither. The carnal mind is very ingenious to shift off convictions, and to keep them from fastening, careful to cover the sin. (3.) How closely our Lord Jesus brings home the conviction to her conscience. It is probable that he said more than is here recorded, for she thought that he told her all that ever she did (Joh 4:29), but that which is here recorded is concerning her husbands. Here is, [1.] A surprising narrative of her past conversation: Thou has had five husbands. Doubtless, it was not her affliction (the burying of so many husbands), but her sin, that Christ intended to upbraid her with; either she had eloped (as the law speaks), had run away from her husbands, and married others, or by her undutiful, unclean, disloyal conduct, had provoked them to divorce her, or by indirect means had, contrary to law, divorced them. Those who make light of such scandalous practices as these, as no more than nine days' wonder, and as if the guilt were over as soon as the talk is over, should remember that Christ keeps account of all. [2.] A severe reproof of her present state of life: He whom thou now hast is not thy husband. Either she was never married to him at all, or he had some other wife, or, which is most probable, her former husband or husbands were living: so that, in short, she lived in adultery. Yet observe how mildly Christ tells her of it; he doth not call her strumpet, but tells her, He with whom thou livest is not thy husband: and then leaves it to her own conscience to say the rest. Note, Reproofs are ordinarily most profitable when they are least provoking. [3.] Yet in this he puts a better construction than it would well bear upon what she said by way of shuffle and evasion: Thou has well said I have no husband; and again, In that saidst thou truly. What she intended as a denial of the fact (that she had none with whom she lived as a husband) he favourably interpreted, or at least turned upon her, as a confession of the fault. Note, Those who would win souls should make the best of them, whereby they may hope to work upon their good-nature; for, if they make the worst of them, they certainly exasperate their ill-nature. 3. The next subject of discourse with this woman is concerning the place of worship, Joh 4:19-24. Observe, (1.) A case of conscience proposed to Christ by the woman, concerning the place of worship, Joh 4:19, Joh 4:20. [1.] The inducement she had to put this case: Sir, I perceive that thou art a prophet. She does not deny the truth of what he had charged her with, but by her silence owns the justice of the reproof; nor is she put into a passion by it, as many are when they are touched in a sore place, does not impute his censure to the general disgust the Jews had to the Samaritans, but (which is a rare thing) can bear to be told of a fault. But this is not all; she goes further: First, She speaks respectfully to him, calls him Sir. Thus should we honour those that deal faithfully with us. This was the effect of Christ's meekness in reproving her; he gave her no ill language, and then she gave him none. Secondly, She acknowledges him to be a prophet, one that had a correspondence with Heaven. Note, The power of the word of Christ in searching the heart, and convincing the conscience of secret sins, is a great proof of its divine authority, Co1 14:24, Co1 14:25. Thirdly, She desires some further instruction from him. Many that are not angry at their reprovers, nor fly in their faces, yet are afraid of them and keep out of their way; but this woman was willing to have some more discourse with him that told her of her faults. [2.] The case itself that she propounded concerning the place of religious worship in public. Some think that she started this to shift off further discourse concerning her sin. Controversies in religion often prove great prejudices to serious godliness; but, it should seem, she proposed it with a good design; she knew she must worship God, and desired to do it aright; and therefore, meeting with a prophet, begs his direction. Note, It is our wisdom to improve all opportunities of getting knowledge in the things of God. When we are in company with those that are fit to teach, let us be forward to learn, and have a good question ready to put to those who are able to give a good answer. It was agreed between the Jews and the Samaritans that God is to be worshipped (even those who were such fools as to worship false gods were not such brutes as to worship none), and that religious worship is an affair of great importance: men would not contend about it if they were not concerned about it. But the matter in variance was where they should worship God. Observe how she states the case: - First, As for the Samaritans: Our fathers worshipped in this mountain, near to this city and this well; there the Samaritan temple was built by Sanballat, in favour of which she insinuates, 1. That whatever the temple was the place was holy; it was mount Gerizim, the mount in which the blessings were pronounced; and some think the same on which Abraham built his altar (Gen 12:6, Gen 12:7), and Jacob his, Gen 33:18-20. 2. That it might plead prescription: Our fathers worshipped here. She thinks they have antiquity, tradition, and succession, on their side. A vain conversation often supports itself with this, that it was received by tradition from our fathers. But she had little reason to boast of their fathers; for, when Antiochus persecuted the Jews, the Samaritans, for fear of sharing with them in their sufferings, not only renounced all relation to the Jews, but surrendered their temple to Antiochus, with a request that it might be dedicated to Jupiter Olympius, and called by his name. Joseph. Antiq. 12.257-264. Secondly, As to the Jews: You say that in Jerusalem is the place where men ought to worship. The Samaritans governed themselves by the five books of Moses, and (some think) received only them as canonical. Now, though they found frequent mention there of the place God would choose, yet they did not find it named there; and they saw the temple at Jerusalem stripped of many of its ancient glories, and therefore thought themselves at liberty to set up another place, altar against altar. (2.) Christ's answer to this case of conscience, Joh 4:21, etc. Those that apply themselves to Christ for instruction shall find him meek, to teach the meek his way. Now here, [1.] He puts a slight upon the question, as she had proposed it, concerning the place of worship (Joh 4:21): "Woman, believe me as a prophet, and mark what I say. Thou art expecting the hour to come when either by some divine

In these verses we have, I. The careful enquiry which the people made after Christ, Joh 6:23, Joh 6:24. They saw the disciples go to sea; they saw Christ retire to the mountain, probably with an intimation that he desired to be private for some time; but, their hearts being set upon making him a king, they way-laid his return, and the day following, the hot fit of their zeal still continuing, 1. They were much at a loss for him. He was gone, and they knew not what was become of him. They saw there was no boat there but that in which the disciples went off, Providence so ordering it for the confirming of the miracle of his walking on the sea, for there was no boat for him to go in. They observed also that Jesus did not go with his disciples, but that they went off alone, and left him among them on their side of the water. Note, Those that would find Christ must diligently observe all his motions, and learn to understand the tokens of his presence and absence, that they may steer accordingly. 2. They were very industrious in seeking him. They searched the places thereabouts, and when they saw that Jesus was not there, nor his disciples (neither he nor any one that could give tidings of him), they resolved to search elsewhere. Note, Those that would find Christ must accomplish a diligent search, must seek till they find, must go from sea to sea, to seek the word of God, rather than live without it; and those whom Christ has feasted with the bread of life should have their souls carried out in earnest desires towards him. Much would have more, in communion with Christ. Now, (1.) They resolved to go to Capernaum in quest of him. There were his head-quarters, where he usually resided. Thither his disciples were gone; and they knew he would not be long absent from them. Those that would find Christ must go forth by the footsteps of the flock. (2.) Providence favoured them with an opportunity of going thither by sea, which was the speediest way; for there came other boats from Tiberias, which lay further off upon the same shore, nigh, though not so nigh to the place where they did eat bread, in which they might soon make a trip to Capernaum, and probably the boats were bound for that port. Note, Those that in sincerity seek Christ, and seek opportunities of converse with him, are commonly owned and assisted by Providence in those pursuits. The evangelist, having occasion to mention their eating the multiplied bread, adds, After that the Lord had given thanks, Joh 6:11. So much were the disciples affected with their Master's giving thanks that they could never forget the impressions made upon them by it, but took a pleasure in remembering the gracious words that then proceeded out of his mouth. This was the grace and beauty of that meal, and made it remarkable; their hearts burned within them. 3. They laid hold of the opportunity that offered itself, and they also took shipping, and came to Capernaum, seeking for Jesus. They did not defer, in hopes to see him again on this side the water; but their convictions being strong, and their desires warm, they followed him presently. Good motions are often crushed, and come to nothing, for want of being prosecuted in time. They came to Capernaum, and, for aught that appears, these unsound hypocritical followers of Christ had a calm and pleasant passage, while his sincere disciples had a rough and stormy one. It is not strange if it fare worst with the best men in this evil world. They came, seeking Jesus. Note, Those that would find Christ, and find comfort in him, must be willing to take pains, and, as here, to compass sea and land to seek and serve him who came from heaven to earth to seek and save us. II. The success of this enquiry: They found him on the other side of the sea, Joh 6:25. Note, Christ will be found of those that seek him, first or last; and it is worth while to cross a sea, nay, to go from sea to sea, and from the river to the ends of the earth, to seek Christ, if we may but find him at last. These people appeared afterwards to be unsound, and not actuated by any good principle, and yet were thus zealous. Note, Hypocrites may be very forward in their attendance on God's ordinances. If men have no more to show for their love to Christ than their running after sermons and prayers, and their pangs of affection to good preaching, they have reason to suspect themselves no better than this eager crowd. But though these people were no better principled, and Christ knew it, yet he was willing to be found of them, and admitted them into fellowship with him. If we could know the hearts of hypocrites, yet, while their profession is plausible, we must not exclude them from our communion, much less when we do not know their hearts. III. The question they put to him when they found him: Rabbi, when camest thou hither? It should seem by Joh 6:59 that they found him in the synagogue. They knew this was the likeliest place to seek Christ in, for it was his custom to attend public assemblies for religious worship, Luk 4:16. Note, Christ must be sought, and will be found, in the congregations of his people and in the administration of his ordinances; public worship is what Christ chooses to own and grace with his presence and the manifestations of himself. There they found him, and all they had to say to him was, Rabbi, when camest thou hither? They saw he would not be made a king, and therefore say no more of this, but call him Rabbi, their teacher. Their enquiry refers not only to the time, but to the manner, of his conveying himself thither; not only When, but, "How, camest thou thither?" for there was no boat for him to come in. They were curious in asking concerning Christ's motions, but not solicitous to observe their own. IV. The answer Christ gave them, not direct to their question (what was it to them when and how he came thither?) but such an answer as their case required. 1. He discovers the corrupt principle they acted from in following him (Joh 6:26): "Verily, verily, I say unto you, I that search the heart, and know what is in man, I the Amen, the faithful witness, Rev 3:14, Rev 3:15. You seek me; that is well, but it is not from a good principle." Christ knows not only what we do, but why we do it. These followed Christ, (1.) Not for his doctrine's sake: Not because you saw the miracles. The miracles were the great confirmation of his doctrine; Nicodemus sought for him for the sake of them (Joh 3:2), and argued from the power of his works to the truth of his word; but these were so stupid and mindless that they never considered this. But, (2.) It was for their own bellies' sake: Because you did eat of the loaves, and were filled; not because he taught them, but because he fed them. He had given them, [1.] A full meal's meat: They did eat, and were filled; and some of them perhaps were so poor that they had not known of a long time before now what it was to have enough, to eat and leave. [2.] A dainty meal's meat; it is probable that, as the miraculous wine was the best wine, so was the miraculous food more than usually pleasant. [3.] A cheap meal's meat, that cost them nothing; no reckoning was brought in. Note, Many follow Christ for loaves, and not for love. Thus those do who aim at secular advantage in their profession of religion, and follow it because by this craft they get their preferments. Quantis profuit nobis haec fabula de Christo - This fable respecting Christ, what a gainful concern we have made of it! said one of the popes. These people complimented Christ with Rabbi, and showed him great respect, yet he told them thus faithfully of their hypocrisy; his ministers must hence learn not to flatter those that flatter them, nor to be bribed by fair words to cry peace to all that cry rabbi to them, but to give faithful reproofs where there is cause for them. 2. He directs them to better principles (Joh 6:27): Labour for that meat which endures to everlasting life. With the woman of Samaria he had discoursed of spiritual things under the similitude of water; here he speaks of them under the similitude of meat, taking occasion from the loaves they had eaten. His design is, (1.) To moderate our worldly pursuits: Labour not for the meat that perishes. This does not forbid honest labour for food convenient, Th2 3:12. But we must not make the things of this world our chief care and concern. Note, [1.] The things of the world are meat that perishes. Worldly wealth, honour, and pleasure, are meat; they feed the fancy (and many times this is all) and fill the belly. These are things which mean hunger after as meat, and glut themselves with, and which a carnal heart, as long as they last, may make a shift to live upon; but they perish, are of a perishing nature, wither of themselves, and are exposed to a thousand accidents; those that have the largest share of them are not sure to have them while they live, but are sure to leave them and lose them when they die. [2.] It is therefore folly for us inordinately to labour after them. First, We must not labour in religion, nor work the works thereof, for this perishing meat, with an eye to this; we must not make our religion subservient to a worldly interest, nor aim at secular advantages in sacred exercises. Secondly, We must not at all labour for this meat; that is, we must not make these perishing things our chief good, nor make our care and pains about them our chief business; not seek those things first and most, Pro 23:4, Pro 23:5. (2.) To quicken and excite our gracious pursuits: "Bestow your pains to better purpose, and labour for that meat which belongs to the soul," of which he shows, [1.] That it is unspeakably desirable: It is meat which endures to everlasting life; it is a happiness which will last as long as we must, which not only itself endures eternally, but will nourish us up to everlasting life. The blessings of the new covenant are our preparative for eternal life, our preservative to it, and the pledge and earnest of it. [2.] It is undoubtedly attainable. Shall all the treasures of the world be ransacked, and all the fruits of the earth gathered together, to furnish us with provisions that will last to eternity? No, The sea saith, It is not in me, among all the treasures hidden in the sand. It cannot be gotten for gold; but it is that which the Son of man shall give; hēn dōsei, either which meat, or which life, the Son of man shall give. Observe here, First, Who gives this meat: the Son of man, the great householder and master of the stores, who is entrusted with the administration of the kingdom of God among men, and the dispensation of the gifts, graces, and comforts of that kingdom, and has power to give eternal life, with all the means of it and preparatives for it. We are told to labour for it, as if it were to be got by our own industry, and sold upon that valuable consideration, as the heathen said, Dii laboribus omnia vendunt - The gods sell all advantages to the industrious. But when we have laboured ever so much for it, we have not merited it as our hire, but the Son of man gives it. And what more free than gift? It is an encouragement that he who has the giving of it is the Son of man, for then we may hope the sons of men that seek it, and labour for it, shall not fail to have it. Secondly, What authority he has to give it; for him has God the Father sealed, touton gar ho Patēr esphragisen̂ ho Theos - for him the Father has sealed (proved and evidenced) to be God; so some read it; he has declared him to be the Son of God with power. He has sealed him, that is, has given him full authority to deal between God and man, as God's ambassador to man and man's intercessor with God, and has proved his commission by miracles. Having given him authority, he has given us assurance of it; having entrusted him with unlimited powers, he has satisfied us with undoubted proofs of them; so that as he might go on with confidence in his undertaking for us, so may we in our resignations to him. God the Father scaled him with the Spirit that rested on him, by the voice from heaven, by the testimony he bore to him in signs and wonders. Divine revelation is perfected in him, in him the vision and prophecy is sealed up (Dan 9:24), to him all believers seal that he is true (Joh 3:33), and in him they are all sealed, Co2 1:22.

The chief priests and Pharisees are here in a close cabal, contriving how to suppress Christ; though this was the great day of the feast, they attended not the religious services of the day, but left them to the vulgar, to whom it was common for those great ecclesiastics to consign and turn over the business of devotion, while they thought themselves better employed in the affairs of church-policy. They sat in the council-chamber, expecting Christ to be brought a prisoner to them, as they had issued out warrants for apprehending him, Joh 7:32. Now here we are told, I. What passed between them and their own officers, who returned without him, re infecta - having done nothing. Observe, 1. The reproof they gave the officers for not executing the warrant they gave them: Why have you not brought him? He appeared publicly; the people were many of them disgusted, and would have assisted them in taking him; this was the last day of the feast, and they would not have such another opportunity; "why then did you neglect your duty?" It vexed them that those who were their own creatures, who depended on them, and on whom they depended, into whose minds they had instilled prejudices against Christ, should thus disappoint them. Note, Mischievous men fret that they cannot do the mischief they would, Psa 112:10; Neh 6:16. 2. The reason which the officers gave for the non-execution of their warrant: Never man spoke like this man, Joh 7:46. Now, (1.) This was a very great truth, that never any man spoke with that wisdom, and power, and grace, that convincing clearness, and that charming sweetness, wherewith Christ spoke; none of the prophets, no, not Moses himself. (2.) The very officers that were sent to take him were taken with him, and acknowledged this. Though they were probably men who had no quick sense of reason or eloquence, and certainly had no inclination to think well of Jesus, yet so much self-evidence was there in what Christ said that they could not but prefer him before all those that sat in Moses's seat. Thus Christ was preserved by the power God has upon the consciences even of bad men. (3.) They said this to their lords and masters, who could not endure to hear any thing that tended to the honour of Christ and yet could not avoid hearing this. Providence ordered it so that this should be said to them, that it might be a vexation in their sin and an aggravation of their sin. Their own officers, who could not be suspected to be biassed in favour of Christ, are witnesses against them. This testimony of theirs should have made them reflect upon themselves, with this thought, "Do we know what we are doing, when we are hating and persecuting one that speaks so admirably well?" 3. The Pharisees endeavour to secure their officers to their interest, and to beget in them prejudices against Christ, to whom they saw them begin to be well affected. They suggest two things: - (1.) That if they embrace the gospel of Christ they will deceive themselves (Joh 7:47): Are you also deceived? Christianity has, from its first rise, been represented to the world as a great cheat upon it, and they that embraced it as men deceived, then when they began to be undeceived. Those that looked for a Messiah in external pomp thought those deceived who believed in a Messiah that appeared in poverty and disgrace; but the event declares that none were ever more shamefully deceived, nor put a greater cheat upon themselves, than those who promised themselves worldly wealth and secular dominion with the Messiah. Observe what a compliment the Pharisees paid to these officers: "Are you also deceived? What! men of your sense, and thought, and figure; men that know better than to be imposed upon by every pretender and upstart teacher?" They endeavour to prejudice them against Christ by persuading them to think well of themselves. (2.) That they will disparage themselves. Most men, even in their religion, are willing to be governed by the example of those of the first rank; these officers therefore, whose preferments, such as they were, gave them a sense of honour, are desired to consider, [1.] That, if they become disciples of Christ, they go contrary to those who were persons of quality and reputation: "Have any of the rulers, or of the Pharisees, believed on him? You know they have not, and you ought to be bound up by their judgment, and to believe and do in religion according to the will of your superiors; will you be wiser than they?" Some of the rulers did embrace Christ (Mat 9:18; Joh 4:53), and more believed in him, but wanted courage to confess him (Joh 12:42); but, when the interest of Christ runs low in the world, it is common for its adversaries to represent it as lower than really it is. But it was too true that few, very few, of them did. Note, First, The cause of Christ has seldom had rulers and Pharisees on its side. It needs not secular supports, nor proposes secular advantages, and therefore neither courts nor is courted by the great men of this world. Self-denial and the cross are hard lessons to rulers and Pharisees. Secondly, This has confirmed many in their prejudices against Christ and his gospel, that the rulers and Pharisees have been no friends to them. Shall secular men pretend to be more concerned about spiritual things than spiritual men themselves, or to see further into religion than those who make its study their profession? If rulers and Pharisees do not believe in Christ, they that do believe in him will be the most singular, unfashionable, ungenteel people in the world, and quite out of the way of preferment; thus are people foolishly swayed by external motives in matters of eternal moment, are willing to be damned for fashion-sake, and to go to hell in compliment to the rulers and Pharisees. [2.] That they will link themselves with the despicable vulgar sort of people (Joh 7:43): But this people, who know not the law, are cursed, meaning especially those that were well-affected to the doctrine of Christ. Observe, First, How scornfully and disdainfully they speak of them: This people. It is not laos, this lay-people, distinguished from them that were the clergy, but ochlos outos, this rabble-people, this pitiful, scandalous, scoundrel people, whom they disdained to set with the dogs of their flock though God had set them with the lambs of his. If they meant the commonalty of the Jewish nation, they were the seed of Abraham, and in covenant with God, and not to be spoken of with such contempt. The church's common interests are betrayed when any one part of it studies to render the other mean and despicable. If they meant the followers of Christ, though they were generally persons of small figure and fortune, yet by owning Christ they discovered such a sagacity, integrity, and interest in the favours of Heaven, as made them truly great and considerable. Note, As the wisdom of God has often chosen base things, and things which are despised, so the folly of men has commonly debased and despised those whom God has chosen. Secondly, How unjustly they reproach them as ignorant of the word of God: They know not the law; as if none knew the law but those that knew it from them, and no scripture-knowledge were current but what came out of their mint; and as if none knew the law but such as were observant of their canons and traditions. Perhaps many of those whom they thus despised knew the law, and the prophets too, better than they did. Many a plain, honest, unlearned disciple of Christ, by meditation, experience, prayers, and especially obedience, attains to a more clear, sound, and useful knowledge of the word of God, than some great scholars with all their wit and learning. Thus David came to understand more than the ancients and all his teachers, Psa 119:99, Psa 119:100. If the common people did not know the law, yet the chief priests and Pharisees, of all men, should not have upbraided them with this; for whose fault was it but theirs, who should have taught them better, but, instead of that, took away the key of knowledge? Luk 11:52. Thirdly, How magisterially they pronounce sentence upon them: they are cursed, hateful to God, and all wise men; epikatartoi - an execrable people. It is well that their saying they were cursed did not make them so, for the curse causeless shall not come. It is a usurpation of God's prerogative, as well as great uncharitableness, to say of any particular persons, much more of any body of people, that they are reprobates. We are unable to try, and therefore unfit to condemn, and our rule is, Bless, and curse not. Some think they meant no more than that the people were apt to be deceived and made fools of; but they use this odious word, They are cursed, to express their own indignation, and to frighten their officers from having any thing to do with them; thus the language of hell, in our profane age, calls every thing that is displeasing cursed, and damned, and confounded. Now, for aught that appears, these officers had their convictions baffled and stifled by these suggestions, and they never enquire further after Christ; one word from a ruler or Pharisee will sway more with many than the true reason of things, and the great interests of their souls. II. What passed between them and Nicodemus, a member of their own body, Joh 7:50, etc. Observe, 1. The just and rational objection which Nicodemus made against their proceedings. Even in their corrupt and wicked sanhedrim God left not himself quite without witness against their enmity; nor was the vote against Christ carried nemine contradicente - unanimously. Observe, (1.) Who it was that appeared against them; it was Nicodemus, he that came to Jesus by night, being one of them, Joh 7:50. Observe, concerning him, [1.] That, though he had been with Jesus, and taken him for his teacher, yet he retained his place in the council, and his vote among them. Some impute this to his weakness and cowardice, and think it was his fault that he did not quit his place, but Christ had never said to him, Follow me, else he would have done as others that left all to follow him; therefore it seems rather to have been his wisdom not immediately to throw up his place, because there he might have opportunity of serving Christ and his interest, and stemming the tide of the Jewish rage, which perhaps he did more than we are aware of. He might there be as Hushai among Absalom's counsellors, instrumental to turn their counsels into foolishness. Though we must in no case deny our Master, yet we may wait for an opportunity of confessing him to the best advantage. God has his remnant among all sorts, and many times finds, or puts, or makes, some good in the worst places and societies. There was Daniel in Nebuchadnezzar's court, and Nehemiah in Artaxerxes's. [2.] That though at first he came to Jesus by night, for fear of being known, and still continued in his post; yet, when there was occasion, he boldly appeared in defence of Christ, and opposed the whole council that were set against him. Thus many believers who at first were timorous, and ready to flee at the shaking of a leaf, have at length, by divine grace, grown courageous, and able to laugh at the shaking of a spear. Let none justify the disguising of their faith by the example of Nicodemus, unless, like him, they be ready upon the first occasion openly to appear in the cause of Christ, though they stand alone in it; for so Nicodemus did here, and Joh 19:39. (2.) What he alleged against their proceedings (Joh 7:51): Doth our law judge any man before it hear him (akousē par' autou - hear from himself) and know what he doeth? By no means, nor doth the law of any civilized nation allow it. Observe, [1.] He prudently argues from the principles of their own law, and an incontestable rule of justice, that no man is to be condemned unheard. Had he urged the excellency of Christ's doctrine or the evidence of his miracles, or repeated to them his divine discourse with him (ch. 3), it had been but to cast pearls before swine, who would trample them under their feet, and would turn again and rend him; therefore he waives them. [2.] Whereas they had reproached the people, especially the followers of Christ, as ignorant of the law, he here tacitly retorts the charge upon themselves, and shows how ignorant they were of some of the first principles of the law, so unfit were they to give law to others. [3.] The law is here said to judge, and hear, and know, when magistrates that govern and are governed by it judge, and hear, and know; for they are the mouth of the law, and whatsoever they bind and loose according to the law is justly said to be bound and loosed by the law. [4.] It is highly fit that none should come under the sentence of the law, till they have first by a fair trial undergone the scrutiny of it. Judges, when they receive the complaints of the accuser, must always reserve in their minds room for the defence of the accused, for they have two ears, to remind them to hear both sides; this is said to be the manner of the Romans, Act 25:18. The method of our law is Oyer and Terminer, first to hear and then to determine. [5.] Persons are to be judged, not by what is said of them, but by what they do. Our law will not ask what men's opinions are of them, or out-cries against them, but, What have they done? What overt-acts can they be convicted of? Sentence must be given, secundum allegata et probata - according to what is alleged and proved. Facts, and not faces, must be known in judgment; and the scale of justice must be used before the sword of justice. Now we may suppose that the motion Nicodemus made in the house upon this was, That Jesus should be desired to come and give them an account of himself and his doctrine, and that they should favour him with an impartial and unprejudiced hearing; but, though none of them could gainsay his maxim, none of them would second his motion. 2. What was said to this objection. Here is no direct reply given to it; but, when they could not resist the force of his argument, they fell foul upon him, and what was to seek in reason they made up in railing and reproach. Note, It is a sign of a bad cause when men cannot bear to hear reason, and take it as an affront to be reminded of its maxims. Whoever are against reason give cause to suspect that reason is against them. See how they taunt him: Art thou also of Galilee? Joh 7:52. Some think he was well enough served for continuing among those whom he knew to be enemies to Christ, and for his speaking no more on the behalf of Christ than what he might have said on behalf of the greatest criminal - that he should not be condemned unheard. Had he said, "As for this Jesus, I have heard him myself, and know he is a teacher come from God, and you in opposing him fight against God," as he ought to have said, he could not have been more abused than he was for this feeble effort of his tenderness for Christ. As to what they said to Nicodemus, we may observe, (1.) How false the grounds of their arguing were, for, [1.] They suppose that Christ was of Galilee, and this was false, and if they would have been at the pains of an impartial enquiry they would have found it so. [2.] They suppose that because most of his disciples were Galileans they were all such, whereas he had abundance of disciples in Judea. [3.] They suppose that out of Galilee no prophet had risen, and for this appeal to Nicodemus's search; yet this was false too: Jonah was of Gath-hepher, Nahum an Elkoshite, both of Galilee. Thus do they make lies their refuge. (2.) How absurd their arguings were upon these grounds, such as were a shame to rulers and Pharisees. [1.] Is any man of worth and virtue ever the worse for the poverty and obscurity of his country? The Galileans were the seed of Abraham; barbarians and Scythians are the seed of Adam; and have we not all one Father? [2.] Supposing no prophet had risen out of Galilee, yet it is not impossible that any should arise thence. If Elijah was the first prophet of Gilead (as perhaps he was), and if the Gileadites were called fugitives, must it therefore be questioned whether he was a prophet or no? 3. The hasty adjournment of the court hereupon. They broke up the assembly in confusion, and with precipitation, and every man went to his own house. They met to take counsel together against the Lord and his Anointed, but they imagined a vain think; and not only he that sits in heaven laughed at them, but we may sit on earth and laugh at them too, to see all the policy of the close cabal broken to pieces with one plain honest word. They were not willing to hear Nicodemus, because they could not answer him. As soon as they perceived they had one such among them, they saw it was to no purpose to go on with their design, and therefore put off the debate to a more convenient season, when he was absent. Thus the counsel of the Lord is made to stand, in spite of the devices in the hearts of men.

We have in these verses, I. A comfortable doctrine laid down concerning the spiritual liberty of Christ's disciples, intended for the encouragement of those Jews that believed. Christ, knowing that his doctrine began to work upon some of his hearers, and perceiving that virtue had gone out of him, turned his discourse from the proud Pharisees, and addressed himself to those weak believers. When he had denounced wrath against those that were hardened in unbelief, then he spoke comfort to those few feeble Jews that believed in him. See here, 1. How graciously the Lord Jesus looks to those that tremble at his word, and are ready to receive it; he has something to say to those who have hearing ears, and will not pass by those who set themselves in his way, without speaking to them. 2. How carefully he cherishes the beginnings of grace, and meets those that are coming towards him. These Jews that believed were yet but weak; but Christ did not therefore cast them off, for he gathers the lambs in his arms. When faith is in its infancy, he has knees to prevent it, breasts for it to suck, that it may not die from the womb. In what he said to them, we have two things, which he saith to all that should at any time believe: - (1.) The character of a true disciple of Christ: If you continue in my word, then are you my disciples indeed. When they believed on him, as the great prophet, they gave up themselves to be his disciples. Now, at their entrance into his school, he lays down this for a settled rule, that he would own none for his disciples but those that continued in his word. [1.] It is implied that there are many who profess themselves Christ's disciples who are not his disciples indeed, but only in show and name. [2.] It highly concerns those that are not strong in faith to see to it that they be sound in the faith, that, though not disciples of the highest form, they are nevertheless disciples indeed. [3.] Those who seem willing to be Christ's disciples ought to be told that they had as good never come to him, unless they come with a resolution by his grace to abide by him. Let those who have thoughts of covenanting with Christ have no thoughts of reserving a power of revocation. Children are sent to school, and bound apprentices, only for a few years; but those only are Christ's who are willing to be bound to him for the term of life. [4.] Those only that continue in Christ's word shall be accepted as his disciples indeed, that adhere to his word in every instance without partiality, and abide by it to the end without apostasy. It is menein - to dwell in Christ's word, as a man does at home, which is his centre, and rest, and refuge. Our converse with the word and conformity to it must be constant. If we continue disciples to the last, then, and not otherwise, we approve ourselves disciples indeed. (2.) The privilege of a true disciple of Christ. Here are two precious promises made to those who thus approve themselves disciples indeed, Joh 8:32. [1.] "You shall know the truth, shall know all that truth which it is needful and profitable for you to know, and shall be more confirmed in the belief of it, shall know the certainty of it." Note, First, Even those who are true believers, and disciples indeed, yet may be, and are, much in the dark concerning many things which they should know. God's children are but children, and understand and speak as children. Did we not need to be taught, we should not need to be disciples. Secondly, It is a very great privilege to know the truth, to know the particular truths which we are to believe, in their mutual dependences and connections, and the grounds and reasons of our belief, - to know what is truth and what proves it to be so. Thirdly, It is a gracious promise of Christ, to all who continue in his word, that they shall know the truth as far as is needful and profitable for them. Christ's scholars are sure to be well taught. [2.] The truth shall make you free; that is, First, The truth which Christ teaches tends to make men free, Isa 61:1. Justification makes us free from the guilt of sin, by which we were bound over to the judgment of God, and bound under amazing fears; sanctification makes us free from the bondage of corruption, by which we were restrained from that service which is perfect freedom, and constrained to that which is perfect slavery. Gospel truth frees us from the yoke of the ceremonial law, and the more grievous burdens of the traditions of the elders. It makes us free from our spiritual enemies, free in the service of God, free to the privileges of sons, and free of the Jerusalem which is from above, which is free. Secondly, The knowing, entertaining, and believing, of this truth does actually make us free, free from prejudices, mistakes, and false notions, than which nothing more enslaves and entangles the soul, free from the dominion of lust and passion; and restores the soul to the government of itself, by reducing it into obedience to its Creator. The mind, by admitting the truth of Christ in the light and power, is vastly enlarged, and has scope and compass given it, is greatly elevated and raised above things of sense, and never acts with so true a liberty as when it acts under a divine command, Co2 3:17. The enemies of Christianity pretend to free thinking, whereas really those are the freest reasonings that are guided by faith, and those are men of free thought whose thoughts are captivated and brought into obedience to Christ. II. The offence which the carnal Jews took at this doctrine, and their objection against it. Though it was a doctrine that brought glad tidings of liberty to the captives, yet they cavilled at it, Joh 8:33. The Pharisees grudged this comfortable word to those that believed, the standers by, who had no part nor lot in this matter; they thought themselves reflected upon and affronted by the gracious charter of liberty granted to those that believed, and therefore with a great deal of pride and envy they answered him, "We Jews are Abraham's seed, and therefore are free-born, and have not lost our birthright - freedom; we were never in bondage to any man; how sayest thou then, to us Jews, You shall be made free?" See here, 1. What it was that they were grieved at; it was an innuendo in those words, You shall be made free, as if the Jewish church and nation were in some sort of bondage, which reflected on the Jews in general, and as if all that did not believe in Christ continued in that bondage, which reflected on the Pharisees in particular. Note, The privileges of the faithful are the envy and vexation of unbelievers, Psa 112:10. 2. What it was that they alleged against it; whereas Christ intimated that they needed to be made free, they urge, (1.) "We are Abraham's seed, and Abraham was a prince and a great man; though we live in Canaan, we are not descended from Canaan, nor under his doom, a servant of servants shall he be; we hold in frank-almoign - free alms, and not in villenage - by a servile tenure." It is common for a sinking decaying family to boast of the glory and dignity of its ancestors, and to borrow honour from that name to which they repay disgrace; so the Jews here did. But this was not all. Abraham was in covenant with God, and his children by his right, Rom 11:28. Now that covenant, no doubt, was a free charter, and invested them with privileges not consistent with a state of slavery, Rom 9:4. And therefore they thought they had no occasion with so great a sum as they reckoned faith in Christ to be to obtain this freedom, when they were thus free-born. Note, It is the common fault and folly of those that have pious parentage and education to trust to their privilege and boast of it, as if it would atone for the want of real holiness. They were Abraham's seed, but what would this avail them, when we find one in hell that could call Abraham father? Saving benefits are not, like common privileges, conveyed by entail to us and our issue, nor can a title to heaven be made by descent, nor may we claim as heirs at law, by making out our pedigree; our title is purely by purchase, not our own but our Redeemer's for us, under certain provisos and limitations, which if we do not observe it will not avail us to be Abraham's seed. Thus many, when they are pressed with the necessity of regeneration, turn it off with this, We are the church's children; but they are not all Israel that are of Israel. (2.) We were never in bondage to any man. Now observe, [1.] How false this allegation was. I wonder how they could have the assurance to say a thing in the face of a congregation which was so notoriously untrue. Were not the seed of Abraham in bondage to the Egyptians? Were they not often in bondage to the neighbouring nations in the time of the judges? Were they not seventy years captives in Babylon? Nay, were they not at this time tributaries to the Romans, and, though not in a personal, yet in a national bondage to them, and groaning to be made free? And yet, to confront Christ, they have the impudence to say, We were never in bondage. Thus they would expose Christ to the ill-will both of the Jews, who were very jealous for the honour of their liberty, and of the Romans, who would not be thought to enslave the nations they conquered. [2.] How foolish the application was. Christ had spoken of a liberty wherewith the truth would make them free, which must be meant of a spiritual liberty, for truth as it is the enriching, so it is the enfranchising of the mind, and the enlarging of that from the captivity of error and prejudice; and yet they plead against the offer of spiritual liberty that they were never in corporal thraldom, as if, because they were never in bondage to any man, they were never in bondage to any lust. Note, Carnal hearts are sensible of no other grievances than those that molest the body and injure their secular affairs. Talk to them of encroachments upon their civil liberty and property, - tell them of waste committed upon their lands, or damage done to their houses, - and they understand you very well, and can give you a sensible answer; the thing touches them and affects them. But discourse to them of the bondage of sin, a captivity to Satan, and a liberty by Christ, - tell them of wrong done to their precious souls, and the hazard of their eternal welfare, - and you bring certain strange things to their ears; they say of it (as those did, Eze 20:49), Doth he not speak parables? This was much like the blunder Nicodemus made about being born again. III. Our Saviour's vindication of his doctrine from these objections, and the further explication of it, Joh 8:34-37, where he does these four things: - 1. He shows that, notwithstanding their civil liberties and their visible church-membership, yet it was possible that they might be in a state of bondage (Joh 8:34): Whosoever commits sin, though he be of Abraham's seed, and was never in bondage to any man, is the servant of sin. Observe, Christ does not upbraid them with the falsehood of their plea, or their present bondage, but further explains what he had said for their edification. Thus ministers should with meekness instruct those that oppose them, that they may recover themselves, not with passion provoke them to entangle themselves yet more. Now here, (1.) The preface is very solemn: Verily, verily, I say unto you; an awful asseveration, which our Saviour often used, to command a reverent attention and a ready assent. The style of the prophets was, Thus saith the Lord, for they were faithful as servants; but Christ, being a Son, speaks in his own name: I say unto you, I the Amen, the faithful witness; he pawns his veracity upon it. "I say it to you, who boast of your relation to Abraham, as if that would save you." (2.) The truth is of universal concern, though here delivered upon a particular occasion: Whosoever commits sin is the servant of sin, and sadly needs to be made free. A state of sin is a state of bondage. [1.] See who it is on whom this brand is fastened - on him that commits sin, pas ho poiōn hamartian - every one that makes sin. There is not a just man upon earth, that lives, and sins not; yet every one that sins is not a servant of sin, for then God would have no servants; but he that makes sin, that makes choice of sin, prefers the way of wickedness before the way of holiness (Jer 44:16, Jer 44:17), - that makes a covenant with sin, enters into league with it, and makes a marriage with it, - that makes contrivances of sin, makes provision for the flesh, and devises iniquity, - and that makes a custom of sin, who walks after the flesh, and makes a trade of sin. [2.] See what the brand is which Christ fastens upon those that thus commit sin. He stigmatizes them, gives them a mark of servitude. They are servants of sin, imprisoned under the guilt of sin, under an arrest, in hold for it, concluded under sin, and they are subject to the power of sin. He is a servant of sin, that is, he makes himself so, and is so accounted; he has sold himself to work wickedness; his lusts give law to him, he is at their beck, and is not his own master. He does the work of sin, supports its interest, and accepts its wages, Rom 6:16. 2. He shows them that, being in a state of bondage, their having a place in the house of God would not entitle them to the inheritance of sons; for (Joh 8:35) the servant, though he be in the house for awhile, yet, being but a servant, abideth not in the house for ever. Services (we say) are no inheritances, they are but temporary, and not for a perpetuity; but the son of the family abideth ever. Now, (1.) This points primarily at the rejection of the Jewish church and nation. Israel had been God's son, his first-born; but they wretchedly degenerated into a servile disposition, were enslaved to the world and the flesh, and therefore, though by virtue of their birthright they thought themselves secure of their church membership, Christ tells them that having thus made themselves servants they should not abide in the house for ever. Jerusalem, by opposing the gospel of Christ, which proclaimed liberty, and adhering to the Sinai-covenant, which gendered to bondage, after its term was expired came to be in bondage with her children (Gal 4:24, Gal 4:25), and therefore was unchurched and disfranchised, her charter seized and taken away, and she was cast out as the son of the bond-woman, Gen 21:14. Chrysostom gives this sense of this place: "Think not to be made free from sin by the rites and ceremonies of the law of Moses, for Moses was but a servant, and had not that perpetual authority in the church which the Son had; but, if the Son make you free, it is well," Joh 8:36. But, (2.) It looks further, to the rejection of all that are the servants of sin, and receive not the adoption of the sons of God; though those unprofitable servants may be in God's house awhile, as retainers to his family, yet there is a day coming when the children of the bond-woman and of the free shall be distinguished. True believers only, who are the children of the promise and of the covenant, are accounted free, and shall abide for ever in the house, as Isaac: they shall have a nail in the holy place on earth (Ezr 9:8) and mansions in the holy place in heaven, Joh 14:2. 3. He shows them the way of deliverance out of the state of bondage into the glorious liberty of the children of God, Rom 8:21. The case of those that are the servants of sin is sad, but thanks be to God it is not helpless, it is not hopeless. As it is the privilege of all the sons of the family, and their dignity above the servants, that they abide in the house for ever; so he who is the Son, the first-born among many brethren, and the heir of all things, has a power both of manumission and of adoption (Joh 8:36): If the Son shall make you free, you shall be free indeed. Note, (1.) Jesus Christ in the gospel offers us our freedom; he has authority and power to make free. [1.] To discharge prisoners; this he does in justification, by making satisfaction for our guilt (on which the gospel offer is grounded, which is to all a conditional act of indemnity, and to all true believers, upon their believing, an absolute charter of pardon), and for our debts, for which we were by the law arrested and in execution. Christ, as our surety, or rather our bail (for he was not originally bound with us, but upon our insolvency bound for us), compounds with the creditor, answers the demands of injured justice with more than an equivalent, takes the bond and judgment into his own hands, and gives them up cancelled to all that by faith and repentance give him (if I may so say) a counter-security to save his honour harmless, and so they are made free; and from the debt, and every part thereof, they are for ever acquitted, exonerated, and discharged, and a general release is sealed of all actions and claims; while against those who refuse to come up to these terms the securities lie still in the Redeemer's hands, in full force. [2.] He has a power to rescue bond-slaves, and this he does in sanctification; by the powerful arguments of his gospel, and the powerful operations of his Spirit, he breaks the power of corruption in the soul, rallies the scattered forces of reason and virtue, and fortifies God's interest against sin and Satan, and so the soul is made free. [3.] He has a power to naturalize strangers and foreigners, and this he does in adoption. This is a further act of grace; we are not only forgiven and healed, but preferred; there is a charter of privileges as well as pardon; and thus the Son makes us free denizens of the kingdom of priests, the holy nation, the new Jerusalem. (2.) Those whom Christ makes free are free indeed. It is not alēthōs, the word used (Joh 8:31) for disciples indeed, but ontōs - really. It denotes, [1.] The truth and certainty of the promise, the liberty which the Jews boasted of was an imaginary liberty; they boasted of a false gift; but the liberty which Christ gives is a certain thing, it is real, and has real effects. The servants of sin promise themselves liberty, and fancy themselves free, when they have broken religion's bands asunder; but they cheat themselves. None are free indeed but those whom Christ makes free. [2.] It denotes the singular excellency of the freedom promised; it is a freedom that deserves the name, in comparison with which all other liberties are no better than slaveries, so much does it turn to the honour and advantage of those that are made free by it. It is a glorious liberty. It is that which is (so ontōs signifies); it is substance (Pro 8:21); while the things of the world are shadows, things that are not. 4. He applies this to these unbelieving cavilling Jews, in answer to their boasts of relation to Abraham (Joh 8:37): "I know very well that you are Abraham's seed, but now you seek to kill me, and therefore have forfeited the honour of your relation to Abraham, because my word hath no place in you." Observe here, (1.) The dignity of their extraction admitted: "I know that you are Abraham's seed, every one knows it, and it is your honour." He grants them what was true, and in what they said that was false (that they were never in bondage to any) he does not contradict them, for he studied to profit them, and not to provoke them, and therefore said that which would please them: I know that you are Abraham's seed. They boasted of their descent from Abraham, as that which aggrandized their names, and made them exceedingly honourable; whereas really it did but aggravate their crimes, and make them exceedingly sinful. Out of their own mouths will he judge vain-glorious hypocrites, who boast of their parentage and education: "Are you Abraham's seed? Why then did you not tread in the steps of his faith and obedience?" (2.) The inconsistency of their practice with this dignity: But you seek to kill me. They had attempted it several times, and were now designing it, which quickly appeared (Joh 8:59), when they took up stones to cast at him. Christ knows all the wickedness, not only which men do, but which they seek, and design, and endeavour to do. To seek to kill any innocent man is a crime black enough, but to compass and imagine the death of him that was King of kings was a crime the heinousness of which we want words to express. (3.) The reason of this inconsistency. Why were they that were Abraham's seed so very inveterate against Abraham's promised seed, in whom they and all the families of the earth should be blessed? Our Saviour here tells them, It is because my word hath no place in you, ou chōrei en humin, Non capit in vobis, so the Vulgate. "My word does not take with you, you have no inclination to it, no relish of it, other things are more taking, more pleasing." Or, "It does not take hold of you, it has no power over you, makes no impression upon you." Some of the critics read it, My word does not penetrate into you; it descended as the rain, but it came upon them as the rain upon the rock, which it runs off, and did not soak into their hearts, as the rain upon the ploughed ground. The Syriac reads it, "Because you do not acquiesce in my word; you are not persuaded of the truth of it, nor pleased with the goodness of it." Our translation is very significant: It has no place in you. They sought to kill him, and so effectually to silence him, not because he had done they any harm, but because they could not bear the convincing, commanding power of his word. Note, [1.] The words of Christ ought to have a place in us, the innermost and uppermost place, - a dwelling place, as a man at home, and not as a stranger or sojourner, - a working place; it must have room to operate, to work sin out of us, and to work grace in us; it must have a ruling place, its place must be upon the throne, it must dwell in us richly. [2.] There are many that make a profession of religion in whom the word of Christ has no place; they will not allow it a place, for they do not like it; Satan does all he can to displace it; and other things possess the place it should have in us. [3.] Where the word of God has no place no good is to be expected, for room is left there for all wickedness. If the unclean spirit find the heart empty of Christ's word, he enters in, and dwells there.

Honour is here done to Christ by his Father in a voice from heaven, occasioned by the following part of his discourse, and which gave occasion to a further conference with the people. In these verses we have, I. Christ's address to his Father, upon occasion of the trouble which seized his spirit at this time: Now is my soul troubled, Joh 12:27. A strange word to come from Christ's mouth, and at this time surprising, for it comes in the midst of divers pleasing prospects, in which, one would think, he should have said, Now is my soul pleased. Note, Trouble of soul sometimes follows after great enlargements of spirit. In this world of mixture and change we must expect damps upon our joy, and the highest degree of comfort to be the next degree to trouble. When Paul had been in the third heavens, he had a thorn in the flesh. Observe, 1. Christ's dread of his approaching sufferings: Now is my soul troubled. Now the black and dismal scene began, now were the first throes of the travail of his soul, now his agony began, his soul began to be exceedingly sorrowful. Note, (1.) The sin of our soul was the trouble of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. (2.) The trouble of his soul was designed to ease the trouble of our souls; for, after this, he said to his disciples (Joh 14:1), "Let not your hearts be troubled; why should yours be troubled and mine too?" Our Lord Jesus went on cheerfully in his work, in prospect of the joy set before him, and yet submitted to a trouble of soul. Holy mourning is consistent with spiritual joy, and the way to eternal joy. Christ was now troubled, now in sorrow, now in fear, now for a season; but it would not be so always, it would not be so long. The same is the comfort of Christians in their troubles; they are but for a moment, and will be turned into joy. 2. The strait he seems to be in hereupon, intimated in those words, And what shall I say? This does not imply his consulting with any other, as if he needed advice, but considering with himself what was fit to be said now. When our souls are troubled we must take heed of speaking unadvisedly, but debate with ourselves what we shall say. Christ speaks like one at a loss, as if what he should choose he wot not. There was a struggle between the work he had taken upon him, which required sufferings, and the nature he had taken upon him, which dreaded them; between these two he here pauses with, What shall I say? He looked, and there was none to help, which put him to a stand. Calvin observes this as a great instance of Christ's humiliation, that he should speak thus like one at a loss. Quo se magis exinanivit gloriae Dominus, eo luculentius habemus erga nos amoris specimen - The more entirely the Lord of glory emptied himself, the brighter is the proof of the love he bore us. Thus he was in all points tempted like as we are, to encourage us, when we know not what to do, to direct our eyes to him. 3. His prayer to God in this strait: Father, save me from this hour, ek tēs ōras tautēs - out of this hour, praying, not so much that it might not come as that he might be brought through it. Save me from this hour; this was the language of innocent nature, and its feelings poured forth in prayer. Note, It is the duty and interest of troubled souls to have recourse to God by faithful and fervent prayer, and in prayer to eye him as a Father. Christ was voluntary in his sufferings, and yet prayed to be saved from them. Note, Prayer against a trouble may very well consist with patience under it and submission to the will of God in it. Observe, He calls his suffering this hour, meaning the expected events of the time now at hand. Hereby he intimates that the time of his suffering was, (1.) A set time, set to an hour, and he knew it. It was said twice before that his hour was not yet come, but it was now so near that he might say it was come. (2.) A short time. An hour is soon over, so were Christ's sufferings; he could see through them to the joy set before him. 4. His acquiescence in his Father's will, notwithstanding. He presently corrects himself, and, as it were, recals what he had said: But for this cause came I to this hour. Innocent nature got the first word, but divine wisdom and love got the last. Note, those who would proceed regularly must go upon second thoughts. The complainant speaks first; but, if we would judge righteously, we must hear the other side. With the second thought he checked himself: For this cause came I to this hour; he does not silence himself with this, that he could not avoid it, there was no remedy; but satisfies himself with this, that he would not avoid it, for it was pursuant to his own voluntary engagement, and was to be the crown of his whole undertaking; should he now fly off, this would frustrate all that had been done hitherto. Reference is here had to the divine counsels concerning his sufferings, by virtue of which it behoved him thus to submit and suffer. Note, This should reconcile us to the darkest hours of our lives, that we were all along designed for them; see Th1 3:3. 5. His regard to his Father's honour herein. Upon the withdrawing of his former petition, he presents another, which he will abide by: Father, glorify thy name, to the same purport with Father, thy will be done; for God's will is for his own glory. This expresses more than barely a submission to the will of God; it is a consecration of his sufferings to the glory of God. It was a mediatorial word, and was spoken by him as our surety, who had undertaken to satisfy divine justice for our sin. The wrong which by sin we have done to God is in his glory, his declarative glory; for in nothing else are we capable of doing him injury. We were never able to make him satisfaction for this wrong done him, nor any creature for us; nothing therefore remained but that God should get him honour upon us in our utter ruin. Here therefore our Lord Jesus interposed, undertook to satisfy God's injured honour, and he did it by his humiliation; he denied himself in, and divested himself of, the honours due to the Son of God incarnate, and submitted to the greatest reproach. Now here he makes a tender of this satisfaction as an equivalent: "Father, glorify thy name; let thy justice be honoured upon the sacrifice, not upon the sinner; let the debt be levied upon me, I am solvent, the principal is not." Thus he restored that which he took not away. II. The Father's answer to this address; for he heard him always, and does still. Observe, 1. How this answer was given. By a voice from heaven. The Jews speak much of a Bath-kôl - the daughter of a voice, as one of those divers manners by which God in time past spoke to the prophets; but we do not find any instance of his speaking thus to any but to our Lord Jesus; it was an honour reserved for him (Mat 3:17; Mat 17:5), and here, probably, this audible voice was introduced by some visible appearance, either of light or darkness, for both have been used as vehicles of the divine glory. 2. What the answer was. It was an express return to that petition, Father, glorify thy name: I have glorified it already, and I will glorify it yet again. When we pray as we are taught, Our Father, hallowed be thy name, this is a comfort to us, that is it an answered prayer; answered to Christ here, and in him to all true believers. (1.) The name of God had been glorified in the life of Christ, in his doctrine and miracles, and all the examples he gave of holiness and goodness. (2.) It should be further glorified in the death and sufferings of Christ. His wisdom and power, his justice and holiness, his truth and goodness, were greatly glorified; the demands of a broken law were fully answered; the affront done to God's government satisfied for; and God accepted the satisfaction, and declared himself well pleased. What God has done for the glorifying of his own name is an encouragement to us to expect what he will yet further do. He that has secured the interests of his own glory will still secure them. III. The opinion of the standers-by concerning this voice, Joh 12:29. We may hope there were some among them whose minds were so well prepared to receive a divine revelation that they understood what was said and bore record of it. But notice is here taken of the perverse suggestion of the multitude: some of them said that it thundered: others, who took notice that there was plainly an articulate intelligible voice, said that certainly an angel spoke to him. Now this shows, 1. That it was a real thing, even in the judgment of those that were not at all well affected to him. 2. That they were loth to admit so plain a proof of Christ's divine mission. They would rather say that it was this, or that, or any thing, than that God spoke to him in answer to his prayer; and yet, if it thundered with articulate sounds (as Rev 10:3, Rev 10:4), was not that God's voice? Or, if angels spoke to him, are not they God's messengers? But thus God speaks once, yea twice, and man perceives it not. IV. The account which our Saviour himself gives of this voice. 1. Why it was sent (Joh 12:30): "It came not because of me, not merely for my encouragement and satisfaction" (then it might have been whispered in his ear privately), "but for your sakes." (1.) "That all you who heard it may believe that the Father hath sent me." What is said from heaven concerning our Lord Jesus, and the glorifying of the Father in him, is said for our sakes, that we may be brought to submit to him and rest upon him. (2.) "That you my disciples, who are to follow me in sufferings, may therein be comforted with the same comforts that carry me on." Let this encourage them to part with life itself for his sake, if they be called to it, that it will redound to the honour of God. Note, The promises and supports granted to our Lord Jesus in his sufferings were intended for our sakes. For our sakes he sanctified himself, and comforted himself. 2. What was the meaning of it. He that lay in the Father's bosom knew his voice, and what was the meaning of it; and two things God intended when he said that he would glorify his own name: - (1.) That by the death of Christ Satan should be conquered (Joh 12:31): Now is the judgment. He speaks with a divine exultation and triumph. "Now the year of my redeemed is come, and the time prefixed for breaking the serpent's head, and giving a total rent to the powers of darkness; now for that glorious achievement: now, now, that great work is to be done which has been so long thought of in the divine counsels, so long talked of in the written word, which has been so much the hope of saints and the dread of devils." The matter of the triumph is, [1.] That now is the judgment of the world; krisis, take it as a medical term: "Now is the crisis of this world." The sick and diseased world is now upon the turning point; this is the critical day upon which the trembling scale will turn for life or death, to all mankind; all that are not recovered by this will be left helpless and hopeless. Or, rather, it is a law term, as we take it: "Now, judgment is entered, in order to the taking out of execution against the prince of this world." Note, The death of Christ was the judgment of this world. First, It is a judgment of discovery and distinction - judicium discretionis; so Austin. Now is the trial of this world, for men shall have their character according as the cross of Christ is to them; to some it is foolishness and a stumbling-block, to others it is the wisdom and power of God; of which there was a figure in the two thieves that were crucified with him. By this men are judged, what they think of the death of Christ. Secondly, It is a judgment of favour and absolution to the chosen ones that are in the world. Christ upon the cross interposed between a righteous God and a guilty world as a sacrifice for sin and a surety for sinners, so that when he was judged, and iniquity laid upon him, and he was wounded for our transgressions, it was as it were the judgment of this world, for an everlasting righteousness was thereby brought in, not for Jews only, but the whole world, Jo1 2:1, Jo1 2:2; Dan 9:24. Thirdly, It is a judgment of condemnation given against the powers of darkness; see Joh 16:11. Judgment is put for vindication and deliverance, the asserting of an invaded right. At the death of Christ there was a famous trial between Christ and Satan, the serpent and the promised seed; the trial was for the world, and the lordship of it; the devil had long borne sway among the children of men, time out of mind; he now pleads prescription, grounding his claim also upon the forfeiture incurred by sin. We find him willing to have come to a composition (Luk 4:6, Luk 4:7); he would have given the kingdoms of this world to Christ, provided he would hold them by, fRom. and under him. But Christ would try it out with; by dying he takes off the forfeiture to divine justice, and then fairly disputes the title, and recovers it in the court of heaven. Satan's dominion is declared to be a usurpation, and the world adjudged to the Lord Jesus as his right, Psa 2:6, Psa 2:8. The judgment of this world is, that it belongs to Christ, and not to Satan; to Christ therefore let us all atturn tenants. [2.] That now is the prince of this world cast out. First, It is the devil that is here called the prince of this world, because he rules over the men of the world by the things of the world; he is the ruler of the darkness of this world, that is, of this dark world, of those in it that walk in darkness, Co2 4:4; Eph 4:12. Secondly, He is said to be cast out, to be now cast out; for, whatever had been done hitherto towards the weakening of the devil's kingdom was done in the virtue of a Christ to come, and therefore is said to be done now. Christ, reconciling the world to God by the merit of his death, broke the power of death, and cast out Satan as a destroyer; Christ, reducing the world to God by the doctrine of his cross, broke the power of sin, and cast out Satan as a deceiver. The bruising of his heel was the breaking of the serpent's head, Gen 3:15. When his oracles were silenced, his temples forsaken, his idols famished, and the kingdoms of the world became Christ's kingdoms, then was the prince of the world cast out, as appears by comparing this with John's vision (Rev 12:8-11), where it is said to be done by the blood of the Lamb. Christ's frequent casting of devils out of the bodies of people was an indication of the great design of his whole undertaking. Observe, With what assurance Christ here speaks of the victory over Satan; it is as good as done, and even when he yields to death he triumphs over it. (2.) That by the death of Christ souls should be converted, and this would be the casting out of Satan (Joh 12:32): If I be lifted up from the earth, I will draw all men unto me. Here observe two things: - [1.] The great design of our Lord Jesus, which was to draw all men to him, not the Jews only, who had been long in a profession a people near to God, but the Gentiles also, who had been afar off; for he was to be the desire of all nations (Hag 2:7), and to him must the gathering of the people be. That which his enemies dreaded was that the world would go after him; and he would draw them to him, notwithstanding their opposition. Observe here how Christ himself is all in all in the conversion of a soul. First, It is Christ that draws: I will draw. It is sometimes ascribed to the Father (Joh 6:44), but here to the Son, who is the arm of the Lord. He does not drive by force, but draws with the cords of a man (Hos 11:4; Jer 31:3), draws as the loadstone; the soul is made willing, but it is in a day of power. Secondly, It is to Christ that we are drawn: "I will draw them to me as the centre of their unity." The soul that was at a distance from Christ is brought into an acquaintance with him, he that was shy and distrustful of him is brought to love him and trust in him, - drawn up to his terms, into his arms. Christ was now going to heaven, and he would draw men's hearts to him thither. [2.] The strange method he took to accomplish his design by being lifted up from the earth. What he meant by this, to prevent mistake, we are told (Joh 12:33): This he spoke signifying by what death he should die, the death of the cross, though they had designed and attempted to stone him to death. He that was crucified was first nailed to the cross, and then lifted up upon it. He was lifted up as a spectacle to the world; lifted up between heaven and earth, as unworthy of either; yet the word here used signifies an honourable advancement, ean hupsōthō - If I be exalted; he reckoned his sufferings his honour. Whatever death we die, if we die in Christ we shall be lifted up out of this dungeon, this den of lions, into the regions of light and love. We should learn of our Master to speak of dying with a holy pleasantness, and to say, "We shall then be lifted up." Now Christ's drawing all men to him followed his being lifted up from the earth. First, It followed after it in time. The great increase of the church was after the death of Christ; while Christ lived, we read of thousands at a sermon miraculously fed, but after his death we read of thousands at a sermon added to the church. Israel began to multiply in Egypt after the death of Joseph. Secondly, It followed upon it as a blessed consequence of it. Note, There is a powerful virtue and efficacy in the death of Christ to draw souls to him. The cross of Christ, though to some a stumbling-stone, is to others a loadstone. Some make it an allusion to the drawing of fish into a net; the lifting up of Christ was as the spreading of the net (Mat 13:47, Mat 13:48); or to the setting up of a standard, which draws soldiers together; or, rather, it refers to the lifting up of the brazen serpent in the wilderness, which drew all those to it who were stung with fiery serpents, as soon as ever it was known that it was lifted up, and there was healing virtue in it. O what flocking was there to it! So there was to Christ, when salvation through him was preached to all nations; see Joh 3:14, Joh 3:15. Perhaps it has some reference to the posture in which Christ was crucified, with his arms stretched out, to invite all to him, and embrace all that come. Those that put Christ to that ignominious death thought thereby to drive all men from him; but the devil was outshot in his own bow. Out of the eater came forth meat. V. The people's exception against what he said, and their cavil at it, Joh 12:34. Though they had heard the voice from heaven, and the gracious words that proceeded out of his mouth, yet they object, and pick quarrels with him. Christ had called himself the Son of man (Joh 12:23), which they knew to be one of the titles of the Messiah, Dan 7:13. He had also said that the Son of man must be lifted up, which they understood of his dying, and probably he explained himself so, and some think he repeated what he said to Nicodemus (Joh 3:14), So must the Son of man be lifted up. Now against this, 1. They alleged those scriptures of the Old Testament which speak of the perpetuity of the Messiah, that he should be so far from being cut off in the midst of his days that he should be a priest for ever (Psa 110:4), and a king for ever (Psa 89:29, etc.), that he should have length of days for ever and ever, and his years as many generations (Psa 21:4; Psa 61:6), from all which they inferred that the Messiah should not die. Thus great knowledge in the letter of the scripture, if the heart be unsanctified, is capable of being abused to serve the cause of infidelity, and to fight against Christianity with its own weapons. Their perverseness in opposing this to what Jesus had said will appear if we consider, (1.) That, when they vouched the scripture to prove that the Messiah abideth for ever, they took no notice of those texts which speak of the Messiah's death and sufferings: they had heard out of the law that Messiah abideth for ever; and had they never heard out of the law that Messiah should be cut off (Dan 9:26), and that he should pour out his soul unto death (Isa 53:12), and particularly that his hands and feet should be pierced? Why then do they make so strange of the lifting up of the Son of man? Note, We often run into great mistakes, and then defend them with scripture arguments, by putting those things asunder which God in his word has put together, and opposing one truth under pretence of supporting another. We have heard out of the gospel that which exalts free grace, we have heard also that which enjoins duty, and we just cordially embrace both, and not separate them, nor set them at variance. (2.) That, when they opposed what Christ said concerning the sufferings of the Son of man, they took no notice of what he had said concerning his glory and exaltation. They had heard out of the law that Christ abideth for ever; and had they not heard our Lord Jesus say that he should be glorified, that he should bring forth much fruit, and draw all men to him? Had he not just now promised immortal honours to his followers, which supposed his abiding for ever? But this they overlooked. Thus unfair disputants oppose some parts of the opinion of an adversary, to which, if they would but take it entire, they could not but subscribe; and in the doctrine of Christ there are paradoxes, which to men of corrupt minds are stones of stumbling - as Christ crucified, and yet glorified; lifted up from the earth, and yet drawing all men to him. 2. They asked hereupon, Who is the Son of man? This they asked, not with a desire to be instructed, but tauntingly and insultingly, as if now they had baffled him, and run him down. "Thou sayest, The Son of man must die; we have proved the Messiah must not, and where is then thy Messiahship? This Son of man, as thou callest thyself, cannot be the Messiah, thou must therefore think of something else to pretend to." Now that which prejudiced them against Christ was his meanness and poverty; they would rather have no Christ than a suffering one. VI. What Christ said to this exception, or rather what he said upon it. The objection was a perfect cavil; they might, if they pleased, answer it themselves: man dies, and yet is immortal, and abideth for ever, so the Son of man. Therefore, instead of answering these fools according to their folly, he gives them a serious caution to take heed of trifling away the day of their opportunities in such vain and fruitless cavils as these (Joh 12:35, Joh 12:36): "Yet a little while, and but a little while, is the light with you; therefore be wise for yourselves, and walk while you have the light." 1. In general, we may observe here, (1.) The concern Christ has for the souls of men, and his desire of their welfare. With what tenderness does he here admonish those to look well to themselves who were contriving ill against him! Even when he endured the contradiction of sinners, he sought their conversion. See Pro 29:10. (2.) The method he takes with these objectors, with meekness instructing those that opposed themselves, Ti2 2:25. Were but men's consciences awakened with a due concern about their everlasting state, and did they consider how little time they have to spend, and none to spare, they would not waste precious thoughts and time in trifling cavils. 2. Particularly we have here, (1.) The advantage they enjoyed in having Christ and his gospel among them, with the shortness and uncertainty of their enjoyment of it: Yet a little while is the light with you. Christ is this light; and some of the ancients suggest that, in calling himself the light, he gives a tacit answer to their objection. His dying upon the cross was as consistent with his abiding for ever as the setting of the sun every night is with his perpetuity. The duration of Christ's kingdom is compared to that of the sun and moon, Psa 72:17; Psa 89:36, Psa 89:37. The ordinances of heaven are unchangeably fixed, and yet the sun and moon set and are eclipsed; so Christ the Sun of righteousness abides for ever, and yet was eclipsed by his sufferings, and was but a little while within our horizon. Now, [1.] The Jews at this time had the light with them; they had Christ's bodily presence, heard his preaching, saw his miracles. The scripture is to us a light shining in a dark place. [2.] It was to be but a little while with them; Christ would shortly leave them, their visible church state would soon after be dissolved and the kingdom of God taken from them, and blindness and hardness would happen unto Israel. Note, It is good for us all to consider what a little while we are to have the light with us. Time is short, and perhaps opportunity not so long. The candlestick may be removed; at least, we must be removed shortly. Yet a little while is the light of life with us; yet a little while is the light of the gospel with us, the day of grace, the means of grace, the Spirit of grace, yet a very little while. (2.) The warning given them to make the best of this privilege while they enjoyed it, because of the danger they were in of losing it: Walk while you have the light; as travellers who make the best of their way forward, that they may not be benighted in their journey, because travelling in the night is uncomfortable and unsafe. "Come," say they, "let us mend our pace, and get forward, while we have day-light." Thus wise should we be for our souls who are journeying towards eternity. Note, [1.] It is our business to walk, to press forward towards heaven, and to get nearer to it by being made fitter for it. Our life is but a day, and we have a day's journey to go. [2.] The best time of walking is while we have the light. The day is the proper season for work, as the night is for rest. The proper time for getting grace is when we have the word of grace preached to us, and the Spirit of grace striving with us, and therefore then is the time to be busy. [3.] We are highly concerned thus to improve our opportunities, for fear lest our day be finished before we have finished our day's work and our day's journey: "Lest darkness come upon you, lest you lose your opportunities, and can neither recover them nor despatch the business you have to do without them." Then darkness comes, that is, such an utter incapacity to make sure the great salvation as renders the state of the careless sinner quite deplorable; so that, if his work be undone then, it is likely to be undone for ever. (3.) The sad condition of those who have sinned away the gospel, and are come to the period of their day of grace. They walk in darkness, and know neither where they go, nor whither they go; neither the way they are walking in, nor the end they are walking towards. He that is destitute of the light of the gospel, and is not acquainted with its discoveries and directions, wanders endlessly in mistakes and errors, and a thousand crooked paths, and is not aware of it. Set aside the instructions of the Christian doctrine, and we know little of the difference between good and evil. He is going to destruction, and knows not his danger, for he is either sleeping or dancing at the pit's brink. (4.) The great duty and interest of every one of us inferred from all this (Joh 12:36): While you have light, believe in the light. The Jews had now Christ's presence with them, let them improve it; afterwards they had the first offers of the gospel made to them by the apostles wherever they came; now this is an admonition to them not to out-stand their market, but to accept the offer when it was made to them: the same Christ saith to all who enjoy the gospel. Note, [1.] It is the duty of every one of us to believe in the gospel light, to receive it as a divine light, to subscribe to the truths it discovers, for it is a light to our eyes, and to follow its guidance, for it is a light to our feet. Christ is the light, and we must believe in him as he is revealed to us; as a true light that will not deceive us, a sure light that will not misguide us. [2.] We are concerned to do this while we have the light, to lay hold on Christ while we have the gospel to show us the way to him and direct us in that way. [3.] Those that believe in the light shall be the children of light; they shall be owned as Christians, who are called children of light (Luk 16:8; Eph 5:8) and of the day, Th1 5:5. Those that have God for their Father are children of light, for God is light; they are born from above, and heirs of heaven, and children of light, for heaven is light. VII. Christ's retiring from them, hereupon: These things spoke Jesus, and said no more at this time, but left this to their consideration, and departed, and did hide himself from them. And this he did, 1. For their conviction and awakening. If they will not regard what he hath said, he will have nothing more to say to them. They are joined to their infidelity, as Ephraim to idols; let them alone. Note, Christ justly removes the means of grace from those that quarrel with him, and hides his face from a froward generation, Deu 32:20. 2. For his own preservation. He hid himself from their rage and fury, retreating, it is probable, to Bethany, where he lodged. By this it appears that what he said irritated and exasperated them, and they were made worse by that which should have made them better.

Some honour was done to Christ by these rulers: for they believed on him, were convinced that he was sent of God, and received his doctrine as divine; but they did not do him honour enough, for they had not courage to own their faith in him. Many professed more kindness for Christ than really they had; these had more kindness for him than they were willing to profess. See here what a struggle was in these rulers between their convictions and their corruptions. I. See the power of the word in the convictions that many of them were under, who did not wilfully shut their eyes against the light. They believed on him as Nicodemus, received him as a teacher come from God. Note, The truth of the gospel has perhaps a better interest in the consciences of men than we are aware of. Many cannot but approve of that in their hearts which yet outwardly they are shy of. Perhaps these chief rulers were true believers, though very weak, and their faith like smoking flax. Note, It may be, there are more good people than we think there are. Elijah thought he was left alone, when God had seven thousand faithful worshippers in Israel. Some are really better than they seem to be. Their faults are known, but their repentance is not; a man's goodness may be concealed by a culpable yet pardonable weakness, which he himself truly repents of. The kingdom of God comes not in all with a like observation; nor have all who are good the same faculty of appearing to be so. II. See the power of the world in the smothering of these convictions. They believed in Christ, but because of the Pharisees, who had it in their power to do them a diskindness, they durst not confess him for fear of being excommunicated. Observe here, 1. Wherein they failed and were defective; They did not confess Christ. Note, There is cause to question the sincerity of that faith which is either afraid or ashamed to show itself; for those who believe with the heart ought to confess with the mouth, Rom 10:9. 2. What they feared: being put out of the synagogue, which they thought would be a disgrace and damage to them; as if it would do them any harm to be expelled from a synagogue that had made itself a synagogue of Satan, and from which God was departing. 3. What was at the bottom of this fear: They loved the praise of men, chose it as a more valuable good, and pursued it as a more desirable end, than the praise of God; which was an implicit idolatry, like that (Rom 1:25) of worshipping and serving the creature more than the Creator. They set these two in the scale one against the other, and, having weighed them, they proceeded accordingly. (1.) They set the praise of men in one scale, and considered how good it was to give praise to men, and to pay a deference to the opinion of the Pharisees, and receive praise from men, to be commended by the chief priests and applauded by the people as good sons of the church, the Jewish church; and they would not confess Christ, lest they should thereby derogate from the reputation of the Pharisees, and forfeit their own, and thus hinder their own preferment. And, besides, the followers of Christ were put into an ill name, and were looked upon with contempt, which those who had been used to honour could not bear. Yet perhaps if they had known one another's minds they would have had more courage; but each one thought that if he should declare himself in favour of Christ he should stand alone, and have nobody to back him; whereas, if any one had had resolution to break the ice, he would have had more seconds than he thought of. (2.) They put the praise of God in the other scale. They were sensible that by confessing Christ they should both give praise to God, and have praise from God, that he would be pleased with them, and say, Well done; but, (3.) They gave the preference to the praise of men, and this turned the scale; sense prevailed above faith, and represented it as more desirable to stand right in the opinion of the Pharisees than to be accepted of God. Note, Love of the praise of men is a very great prejudice to the power and practice of religion and godliness. Many come short of the glory of God by having a regard to the applause of men, and a value for that. Love of the praise of men, as a by-end in that which is good, will make a man a hypocrite when religion is in fashion and credit is to be got by it; and love of the praise of men, as a base principle in that which is evil, will make a man an apostate when religion is in disgrace, and credit is to be lost for it, as here. See Rom 2:29.

We have here an account of Christ's arraignment before the high priest, and some circumstances that occurred therein which were omitted by the other evangelists; and Peter's denying him, which the other evangelists had given the story of entire by itself, is interwoven with the other passages. The crime laid to his charge having relation to religion, the judges of the spiritual court took it to fall directly under their cognizance. Both Jews and Gentiles seized him, and so both Jews and Gentiles tried and condemned him, for he died for the sins of both. Let us go over the story in order. I. Having seized him, they led him away to Annas first, before they brought him to the court that was sat, expecting him, in the house of Caiaphas, Joh 18:13. 1. They led him away, led him in triumph, as a trophy of their victory; led him as a lamb to the slaughter, and they led him through the sheep-gate spoken of Neh 3:1. For through that they went from the mount of Olives into Jerusalem. They hurried him away with violence, as if he had been the worst and vilest of malefactors. We had been led away of our own impetuous lusts, and led captive by Satan at his will, and, that we might be rescued, Christ was led away, led captive by Satan's agents and instruments. 2. They led him away to their masters that sent them. It was now about midnight, and one would think they should have put him in ward (Lev 24:12), should have led him to some prison, till it was a proper time to call a court; but he is hurried away immediately, not to the justices of peace, to be committed, but to the judges to be condemned; so extremely violent was the prosecution, partly because they feared a rescue, which they would thus not only leave no time for, but give a terror to; partly because they greedily thirsted after Christ's blood, as the eagle that hasteth to the prey. 3. They led him to Annas first. Probably his house lay in the way, and was convenient for them to call at to refresh themselves, and, as some think, to be paid for their service. I suppose Annas was old and infirm, and could not be present in council with the rest at that time of night, and yet earnestly desired to see the prey. To gratify him therefore with the assurance of their success, that the old man might sleep the better, and to receive his blessing for it, they produce their prisoner before him. It is sad to see those that are old and sickly, when they cannot commit sin as formerly, taking pleasure in those that do. Dr. Lightfoot thinks Annas was not present, because he had to attend early that morning in the temple, to examine the sacrifices which were that day to be offered, whether they were without blemish; if so, there was a significancy in it, that Christ, the great sacrifice, was presented to him, and sent away bound, as approved and ready for the altar. 4. This Annas was father-in-law to Caiaphas the high priest; this kindred by marriage between them comes in as a reason either why Caiaphas ordered that this piece of respect should be done to Annas, to favour him with the first sight of the prisoner, or why Annas was willing to countenance Caiaphas in a matter his heart was so much upon. Note, Acquaintance and alliance with wicked people are a great confirmation to many in their wicked ways. II. Annas did not long detain them, being as willing as any of them to have the prosecution pushed on, and therefore sent him bound to Caiaphas, to his house, which was appointed for the rendezvous of the sanhedrim upon this occasion, or to the usual place in the temple where the high priest kept his court; this is mentioned, Joh 18:24. But our translators intimate in the margin that it should come in here, and, accordingly, read it there, Annas had sent him. Observe here, 1. The power of Caiaphas intimated (Joh 18:13). He was high priest that same year. The high priest's commission was during life; but there were now such frequent changes, by the Simoniacal artifices of aspiring men with the government, that it was become almost an annual office, a presage of its final period approaching; while they were undermining one another. God was overturning them all, that he might come whose right it was. Caiaphas was high priest that same year when Messiah was to be cut off, which intimates, (1.) That when a bad thing was to be done by a high priest, according to the foreknowledge of God, Providence so ordered it that a bad man should be in the chair to do it. (2.) That, when God would make it to appear what corruption there was in the heart of a bad man, he put him into a place of power, where he had temptation and opportunity to exert it. It was the ruin of Caiaphas that he was high priest that year, and so became a ringleader in the putting of Christ to death. Many a man's advancement has lost him his reputation, and he had not been dishonoured if he had not been preferred. 2. The malice of Caiaphas, which is intimated (Joh 18:14) by the repeating of what he had said some time before, that, right or wrong, guilty or innocent, it was expedient that one man should die for the people, which refers to the story Joh 11:50. This comes in here to show, (1.) What a bad man he was; this was that Caiaphas that governed himself and the church by rules of policy, in defiance of the rules of equity. (2.) What ill usage Christ was likely to meet with in his court, when his case was adjudged before it was heard, and they were already resolved what to do with him; he must die; so that his trial was a jest. Thus the enemies of Christ's gospel are resolved, true or false, to run it down. (3.) It is a testimony to the innocency of our Lord Jesus, from the mouth of one of his worst enemies, who owned that he fell a sacrifice to the public good, and that it was not just he should die, but expedient only. 3. The concurrence of Annas in the prosecution of Christ. He made himself a partaker in guilt, (1.) With the captain and officers, that without law or mercy had bound him; for he approved it by continuing him bound when he should have loosed him, he not being convicted of any crime, nor having attempted an escape. If we do not what we can to undo what others have ill done, we are accessaries ex post facto - after the fact. It was more excusable in the rude soldiers to bind him than in Annas, who should have known better, to continue him bound. (2.) With the chief priest and council that condemned him, and prosecuted him to death. This Annas was not present with them, yet thus he wished them good speed, and became a partaker of their evil deeds. III. In the house of Caiaphas, Simon Peter began to deny his Master, Joh 18:15-18. 1. It was with much ado that Peter got into the hall where the court was sitting, an account of which we have Joh 18:15, Joh 18:16. Here we may observe, (1.) Peter's kindness to Christ, which (though it proved no kindness) appeared in two things: - [1.] That he followed Jesus when he was led away; though at first he fled with the rest, yet afterwards he took heart a little, and followed at some distance, calling to mind the promises he had made to adhere to him, whatever it should cost him. Those that had followed Christ in the midst of his honours, and shared with him in those honours, when the people cried Hosanna to him, ought to have followed him now in the midst of his reproaches, and to have shared with him in these. Those that truly love and value Christ will follow him all weathers and all ways. [2.] When he could not get in where Jesus was in the midst of his enemies, he stood at the door without, willing to be as near him as he could, and waiting for an opportunity to get nearer. Thus when we meet with opposition in following Christ we must show our good-will. But yet this kindness of Peter's was no kindness, because he had not strength and courage enough to persevere in it, and so, as it proved, he did but run himself into a snare: and even his following Christ, considering all things, was to be blamed, because Christ, who knew him better than he knew himself, had expressly told him (Joh 13:36), Whither I go thou canst not follow me now, and had told him again and again that he would deny him; and he had lately had experience of his own weakness in forsaking him. Note, We must take heed of tempting God by running upon difficulties beyond our strength, and venturing too far in a way of suffering. If our call be clear to expose ourselves, we may hope that God will enable us to honour him; but, if it be not, we may fear that God will leave us to shame ourselves. (2.) The other disciple's kindness to Peter, which yet, as it proved, was no kindness neither. St. John several times in this gospel speaking of himself as another disciple, many interpreters have been led by this to fancy that this other disciple here was John; and many conjectures they have how he should come to be known to the high-priest; propter generis nobilitatem - being of superior birth, saith Jerome, Epitaph. Marcel., as if he were a better gentleman born than his brother James, when they were both the sons of Zebedee the fisherman; some will tell you that he had sold his estate to the high priest, others that he supplied his family with fish, both which are very improbable. But I see no reason to think that this other disciple was John, or one of the twelve; other sheep Christ had, which were not of the fold; and this might be, as the Syriac read it, unus ex discipulis aliis - one of those other disciples that believe in Christ, but resided at Jerusalem, and kept their places there; perhaps Joseph of Arimathea, or Nicodemus, known to the high priest, but not known to him to be disciples of Christ. Note, As there are many who seem disciples and are not so, so there are many who are disciples and seem not so. There are good people hid in courts, even in Nero's, as well as hid in crowds. We must not conclude a man to be no friend to Christ merely because he has acquaintance and conversation with those that were his known enemies. Now, [1.] This other disciple, whoever he was, showed a respect to Peter, in introducing him, not only to gratify his curiosity and affection, but to give him an opportunity of being serviceable to his Master upon his trial, if there were occasion. Those that have a real kindness for Christ and his ways, though their temper may be reserved and their circumstances may lead them to be cautious and retired, yet, if their faith be sincere, they will discover, when they are called to it, which way their inclination lies, by being ready to do a professed disciple a good turn. Peter perhaps had formerly introduced this disciple into conversation with Christ, and now he requites his kindness, and is not ashamed to own him, though, it should seem, he had at this time but a poor downcast appearance. [2.] But this kindness proved no kindness, nay a great diskindness; by letting him into the high priest's hall, he let him into temptation, and the consequence was bad. Note, The courtesies of our friends often prove a snare to us, through a misguided affection. 2. Peter, having got in, was immediately assaulted with the temptation, and foiled by it, Joh 18:17. Observe here, (1.) How slight the attack was. It was but a silly maid, of so small account that she was set to keep the door, that challenged him, and she only asked him carelessly, Art not thou one of this man's disciples? probably suspecting it by his sheepish look, and coming in timorously. We should many a time better maintain a good cause if we had a good heart on it, and could put a good face on it. Peter would have had some reason to take the alarm if Malchus had set upon him, and had said, "This is he that cut off my ear, and I will have his head for it;" but when a maid only asked him, Art not thou one of them? he might without danger have answered, And what if I am? Suppose the servants had ridiculed him, and insulted over him, upon it, those can bear but little for Christ that cannot bear this; this is but running with the footmen. (2.) How speedy the surrender was. Without taking time to recollect himself, he suddenly answered, I am not. If he had had the boldness of the lion, he would have said, "It is my honour that I am so;" or, if he had had the wisdom of the serpent, he would have kept silence at this time, for it was an evil time. But, all his care being for his own safety, he thought he could not secure this but by a peremptory denial: I am not; he not only denies it, but even disdains it, and scorns her words. (3.) Yet he goes further into the temptation: And the servants and officers stood there, and Peter with them Joh 18:18. [1.] See how the servants made much of themselves; the night being cold, they made a fire in the hall, not for their masters (they were so eager in persecuting Christ that they forgot cold), but for themselves to refresh themselves. They cared not what became of Christ; all their care was to sit and warm themselves, Amo 6:6. [2.] See how Peter herded himself with them, and made one among them. He sat and warmed himself. First, It was a fault bad enough that he did not attend his Master, and appear for him at the upper end of the hall, where he was now under examination. He might have been a witness for him, and have confronted the false witnesses that swore against him, if his Master had called him; at least, he might have been a witness to him, might have taken an exact notice of what passed, that he might relate it to the other disciples, who could none of them get in to hear the trial; he might have learned by his Master's example how to carry himself when it should come to his turn to suffer thus; yet neither his conscience nor his curiosity could bring him into the court, but he sits by, as if, like Gallio, he cared for none of these things. And yet at the same time we have reason to think his heart was as full of grief and concern as it could hold, but he had not the courage to own it. Lord, lead us not into temptation. Secondly, It was much worse that he joined himself with those that were his Master's enemies: He stood with them, and warmed himself; this was a poor excuse for joining with them. A little thing will draw those into bad company that will be drawn to it by the love of a good fire. If Peter's zeal for his Master had not frozen, but had continued in the heat it seemed to be of but a few hours before, he had not had occasion to warm himself now. Peter was much to be blamed, 1. Because he associated with these wicked men, and kept company with them. Doubtless they were diverting themselves with this night's expedition, scoffing at Christ, at what he had said, at what he had done, and triumphing in their victory over him; and what sort of entertainment would this give to Peter? If he said as they said, or by silence gave consent, he involved himself in sin; if not, he exposed himself to danger. If Peter had not so much courage as to appear publicly for his Master, yet he might have had so much devotion as to retire into a corner, and weep in secret for his Master's sufferings, and his own sin in forsaking him; if he could not have done good, he might have kept out of the way of doing hurt. It is better to abscond than appear to no purpose, or bad purpose. 2. Because he desired to be thought one of them, that he might not be suspected to be a disciple of Christ. Is this Peter? What a contradiction is this to the prayer of every good man, Gather not my soul with sinners! Saul among the prophets is not so absurd as David among the Philistines. Those that deprecate the lot of the scornful hereafter should dread the seat of the scornful now. It is ill warming ourselves with those with whom we are in danger of burning ourselves, Psa 141:4. IV. Peter, Christ's friend, having begun to deny him, the high priest, his enemy, begins to accuse him, or rather urges him to accuse himself, Joh 18:19-21. It should seem, the first attempt was to prove him a seducer, and a teacher of false doctrine, which this evangelist relates; and, when they failed in the proof of this, then they charged him with blasphemy, which is related by the other evangelists, and therefore omitted here. Observe, 1. The articles or heads upon which Christ was examined (Joh 18:19): concerning his disciples and his doctrine. Observe, (1.) The irregularity of the process; it was against all law and equity. They seize him as a criminal, and now that he is their prisoner they have nothing to lay to his charge; no libel, no prosecutor; but the judge himself must be the prosecutor, and the prisoner himself the witness, and, against all reason and justice, he is put on to be his own accuser. (2.) The intention. The high priest then (oun - therefore, which seems to refer to Joh 18:14), because he had resolved that Christ must be sacrificed to their private malice under colour of the public good, examined him upon those interrogatories which would touch his life. He examined him, [1.] Concerning his disciples, that he might charge him with sedition, and represent him as dangerous to the Roman government, as well as to the Jewish church. He asked him who were his disciples - what number they were - of what country - what were their names and characters, insinuating that his scholars were designed for soldiers, and would in time become a formidable body. Some think his question concerning his disciples was, "What is now become of them all? Where are they? Why do they not appear?" upbraiding him with their cowardice in deserting him, and thus adding to the affliction of it. There was something significant in this, that Christ's calling and owning his disciples was the first thing laid to his charge, for it was for their sakes that he sanctified himself and suffered. [2.] Concerning his doctrine, that they might charge him with heresy, and bring him under the penalty of the law against false prophets, Deu 13:9, Deu 13:10. This was a matter properly cognizable in that court (Deu 17:12), therefore a prophet could not perish but at Jerusalem, where that court sat. They could not prove any false doctrine upon him; but they hoped to extort something from him which they might distort to his prejudice, and to make him an offender for some word or other, Isa 29:21. They said nothing to him concerning his miracles, by which he had done so much good, and proved his doctrine beyond contradiction, because of these they were sure they could take no hold. Thus the adversaries of Christ while they are industriously quarrelling with his truth, willfully shut their eyes against the evidences of it, and take no notice of them. 2. The appeal Christ made, in answer to these interrogatories. (1.) As to his disciples, he said nothing, because it was an impertinent question; if his doctrine was sound and good, his having disciples to whom to communicate it was no more than what was practised and allowed by their own doctors. If Caiaphas, in asking him concerning his disciples, designed to ensnare them, and bring them into trouble, it was in kindness to them that Christ said nothing of them, for he had said, Let these go their way. If he meant to upbraid him with their cowardice, no wonder that he said nothing, for Rudet haec opprobria nobis, Et dici potuisse, et non potuisse refelli - Shame attaches when charges are exhibited that cannot be refuted: he would say nothing to condemn them, and could say nothing to justify them. (2.) As to his doctrine, he said nothing in particular, but in general referred himself to those that heard him, being not only made manifest to God, but made manifest also in their consciences, Joh 18:20, Joh 18:21. [1.] He tacitly charges his judges with illegal proceedings. He does not indeed speak evil of the rulers of the people, nor say now to these princes, You are wicked; but he appeals to the settled rules of their own court, whether they dealt fairly by him. Do you indeed judge righteously? Psa 58:1. So here, Why ask you me? Which implies two absurdities in judgment: First, "Why ask you me now concerning my doctrine, when you have already condemned it?" They had made an order of court for excommunicating all that owned him (Joh 9:22), had issued out a proclamation for apprehending him; and now they come to ask what his doctrine is! Thus was he condemned, as his doctrine and cause commonly are, unheard. Secondly, "Why ask you me? Must I accuse myself, when you have no evidence against me?" [2.] He insists upon his fair and open dealing with them in the publication of his doctrine, and justifies himself with this. The crime which the sanhedrim by the law was to enquire after was the clandestine spreading of dangerous doctrines, enticing secretly, Deu 13:6. As to this, therefore, Christ clears himself very fully. First, As to the manner of his preaching. He spoke openly, parrēsia - with freedom and plainness of speech; he did not deliver things ambiguously, as Apollo did his oracles. Those that would undermine the truth, and spread corrupt notions, seek to accomplish their purpose by sly insinuation, putting queries, starting difficulties, and asserting nothing; but Christ explained himself fully, with, Verily, verily, I say unto you; his reproofs were free and bold, and his testimonies express against the corruptions of the age. Secondly, As to the persons he preached to: He spoke to the world, to all that had ears to hear, and were willing to hear him, high or low, learned or unlearned, Jew or Gentile, friend or foe. His doctrine feared not the censure of a mixed multitude; nor did he grudge the knowledge of it to any (as the masters of some rare invention commonly do), but freely communicated it, as the sun does his beams. Thirdly, As to the places he preached in. When he was in the country, he preached ordinarily in the synagogues - the places of meeting for worship, and on the sabbath-day - the time of meeting; when he came up to Jerusalem, he preached the same doctrine in the temple at the time of the solemn feasts, when the Jews from all parts assembled there; and though he often preached in private houses, and on mountains, and by the sea-side, to show that his word and worship were not to be confined to temples and synagogues, yet what he preached in private was the very same with what he delivered publicly. Note, The doctrine of Christ, purely and plainly preached, needs not be ashamed to appear in the most numerous assembly, for it carries its own strength and beauty along with it. What Christ's faithful ministers say they would be willing all the world should hear. Wisdom cries in the places of concourse, Pro 1:21; Pro 8:3; Pro 9:3. Fourthly, As to the doctrine itself. He said nothing in secret contrary to what he said in public, but only by way of repetition and explication: In secret have I said nothing; as if he had been either suspicious of the truth of it, or conscious of any ill design in it. He sought no corners, for he feared no colours, nor said any thing that he needed to be ashamed of; what he did speak in private to his disciples he ordered them to proclaim on the house-tops, Mat 10:27. God saith of himself (Isa 45:19), I have not spoken in secret; his commandment is not hidden, Deu 30:11. And the righteousness of faith speaks in like manner, Rom 10:6. Veritas nihil metuit nisi abscondi - truth fears nothing but concealment. - Tertullian. [3.] He appeals to those that had heard him, and desires that they might be examined what doctrine he had preached, and whether it had that dangerous tendency that was surmised: "Ask those that heard me what I said unto them; some of them may be in court, or may be sent for out of their beds." He means not his friends and followers, who might be presumed to speak in his favour, but, Ask any impartial hearer; ask your own officers. Some think he pointed to them, when he said, Behold, they know what I said, referring to the report which they had made of his preaching (Joh 7:46), Never man spoke like this man. Nay, you may ask some upon the bench; for it is probable that some of them had heard him, and had been put to silence by him. Note, The doctrine of Christ may safely appeal to all that know it, and has so much right and reason on its side that those who will judge impartially cannot but witness to it. V. While the judges were examining him, the servants that stood by were abusing him, Joh 18:22, Joh 18:23. 1. It was a base affront which one of the officers gave him; though he spoke with so much calmness and convincing evidence, this insolent fellow struck him with the palm of his hand, probably on the side of his head or face, saying, Answerest thou the high priest so? as if he had behaved himself rudely to the court. (1.) He struck him, edōke rhapisma - he gave him a blow. Some think it signifies a blow with a rod or wand, from rhabdos, or with the staff which was the badge of his office. Now the scripture was fulfilled (Isa 50:6), I gave my cheeks, eis rhapismata (so the Septuagint) to blows, the word here used. And Mic 5:1, They shall smite the judge of Israel with a rod upon the cheek; and the type answered (Job 16:10), They have smitten me upon the cheek reproachfully. It was unjust to strike one that neither said nor did amiss; it was insolent for a mean servant to strike one that was confessedly a person of account; it was cowardly to strike one that had his hands tied; and barbarous to strike a prisoner at the bar. Here was a breach of the peace in the face of the court, and yet the judges countenanced it. Confusion of face was our due; but Christ here took it to himself: "Upon me be the curse, the shame." (2.) He checked him in a haughty imperious manner: Answerest thou the high priest so? As if the blessed Jesus were not good enough to speak to his master, or not wise enough to know how to speak to him, but, like a rude and ignorant prisoner, must be controlled by the jailor, and taught how to behave. Some of the ancients suggest that this officer was Malchus, who owed to Christ the healing of his ear, and the saving of his head, and yet made him this ill return. But, whoever it was, it was done to please the high priest, and to curry favour with him; for what he said implied a jealousy for the dignity of the high priest. Wicked rulers will not want wicked servants, who will help forward the affliction of those whom their masters persecute. There was a successor of this high priest that commanded the bystanders to smite Paul thus on the mouth, Act 23:2. Some think this officer took himself to be affronted by Christ's appeal to those about him concerning his doctrine, as if he would have vouched him to be a witness; and perhaps he was one of those officers that had spoken honourably of him (Joh 7:46), and, lest he should now be thought a secret friend to him, he thus appears a bitter enemy. 2. Christ bore this affront with wonderful meekness and patience (Joh 18:23): "If I have spoken evil, in what I have now said, bear witness of the evil. Observe it to the court, and let them judge of it, who are the proper judges; but if well, and as it did become me, why smitest thou me?" Christ could have answered him with a miracle of wrath, could have struck him dumb or dead, or have withered the hand that was lifted up against him. But this was the day of his patience and suffering, and he answered him with the meekness of wisdom, to teach us not to avenge ourselves, not to render railing for railing, but with the innocency of the dove to bear injuries, even when with the wisdom of the serpent, as our Saviour, we show the injustice of them, and appeal to the magistrate concerning them. Christ did not here turn the other cheek, by which it appears that that rule, Mat 5:39, is not to be understood literally; a man may possibly turn the other cheek, and yet have his heart full of malice; but, comparing Christ's precept with his pattern, we learn, (1.) That in such cases we must not be our own avengers, nor judges in our own cause. We must rather receive than give the second blow, which makes the quarrel; we are allowed to defend ourselves, but not to avenge ourselves: the magistrate (if it be necessary for the preserving of the public peace, and the restraining and terrifying of evil-doers) is to be the avenger, Rom 13:4. (2.) Our resentment of injuries done us must always be rational, and never passionate; such Christ's here was; when he suffered, he reasoned, but threatened not. He fairly expostulated with him that did him the injury, and so may we. (3.) When we are called out to suffering, we must accommodate ourselves to the inconveniences of a suffering state, with patience, and by one indignity done us be prepared to receive another, and to make the best of it. VI. While the servants were thus abusing him, Peter was proceeding to deny him, Joh 18:25-27. It is a sad story, and none of the least of Christ's sufferings. 1. He repeated the sin the second time, Joh 18:25. While he was warming himself with the servants, as one of them, they asked him, Art not thou one of his disciples? What dost thou here among us? He, perhaps, hearing that Christ was examined about his disciples, and fearing he should be seized, or at least smitten, as his Master was, if he should own it, flatly denied it, and said, I am not. (1.) It was his great folly to thrust himself into the temptation, by continuing in the company of those that were unsuitable for him, and that he had nothing to do with. He staid to warm himself; but those that warm themselves with evil doers grow cold towards good people and good things, and those that are fond of the devil's fire-side are in danger of the devil's fire. Peter might have stood by his Master at the bar, and have warmed himself better than here, at the fire of his Master's love, which many waters could not quench, Sol 8:6, Sol 8:7. He might there have warmed himself with zeal for his Master, and indignation at his persecutors; but he chose rather to warm with them than to warm against them. But how could one (one disciple) be warm alone? Ecc 4:11. (2.) It was his great unhappiness that he was again assaulted by the temptation; and no other could be expected, for this was a place, this an hour, of temptation. When the judge asked Christ about his disciples, probably the servants took the hint, and challenged Peter for one of them, "Answer to thy name." See here, [1.] The subtlety of the tempter in running down one whom he saw falling, and mustering a greater force against him; not a maid now, but all the servants. Note, Yielding to one temptation invites another, and perhaps a stronger. Satan redoubles his attacks when we give ground. [2.] The danger of bad company. We commonly study to approve ourselves to those with whom we choose to associate; we value ourselves upon their good word and covet to stand right in their opinion. As we choose our people we choose our praise, and govern ourselves accordingly; we are therefore concerned to make the first choice well, and not to mingle with those whom we cannot please without displeasing God. (3.) It was his great weakness, nay, it was his great wickedness, to yield to the temptation, and to say, I am not one of his disciples, as one ashamed of that which was his honour, and afraid of suffering for it, which would have been yet more his honour. See how the fear of man brings a snare. When Christ was admired, and caressed, and treated with respect, Peter pleased himself, and perhaps prided himself, in this, that he was a disciple of Christ, and so put in for a share in the honours done to his Master. Thus many who seem fond of the reputation of religion when it is in fashion are ashamed of the reproach of it; but we must take it for better and worse. 2. He repeated the sin the third time, Joh 18:26, Joh 18:27. Here he was attacked by one of the servants, who was kinsman to Malchus, who, when he heard Peter deny himself to be a disciple of Christ, gave him the lie with great assurance: "Did not I see thee in the garden with him? Witness my kinsman's ear." Peter then denied again, as if he knew nothing of Christ, nothing of the garden, nothing of all this matter. (1.) This third assault of the temptation was more close than the former: before his relation to Christ was only suspected, here it is proved upon him by one that saw him with Jesus, and saw him draw his sword in his defence. Note, Those who by sin think to help themselves out of trouble do but entangle and embarrass themselves the more. Dare to be brave, for truth will out. A bird of the air may perhaps tell the matter which we seek to conceal with a lie. Notice is taken of this servant's being akin to Malchus, because this circumstan

We have here an account of the burial of the blessed body of our Lord Jesus. The solemn funerals of great men are usually looked at with curiosity; the mournful funerals of dear friends are attended with concern. Come and see an extraordinary funeral; never was the like! Come and see a burial that conquered the grave, and buried it, a burial that beautified the grave and softened it for all believers. Let us turn aside now, and see this great sight. Here is, I. The body begged, Joh 19:38. This was done by the interest of Joseph of Ramah, or Arimathea, of whom no mention is made in all the New Testament story, but only in the narrative which each of the evangelists gives us of Christ's burial, wherein he was chiefly concerned. Observe, 1. The character of this Joseph. He was a disciple of Christ incognito - in secret, a better friend to Christ than he would willingly be known to be. It was his honour that he was a disciple of Christ; and some such there are, that are themselves great men, and unavoidably linked with bad men. But it was his weakness that he was so secretly, when he should have confessed Christ before men, yea, though he had lost his preferment by it. Disciples should openly own themselves, yet Christ may have many that are his disciples sincerely, though secretly; better secretly than not at all, especially if, like Joseph here, they grow stronger and stronger. Some who in less trials have been timorous, yet in greater have been very courageous; so Joseph here. He concealed his affection to Christ for fear of the Jews, lest they should put him out of the synagogue, at least out of the sanhedrim, which was all they could do. To Pilate the governor he went boldly, and yet feared the Jews. The impotent malice of those that can but censure, and revile, and clamour, is sometimes more formidable even to wise and good men than one would think. 2. The part he bore in this affair. He, having by his place access to Pilate, desired leave of him to dispose of the body. His mother and dear relations had neither spirit nor interest to attempt such a thing. His disciples were gone; if nobody appeared, the Jews or soldiers would bury him with the thieves; therefore God raised up this gentleman to interpose in it, that the scripture might be fulfilled, and the decorum owing to his approaching resurrection maintained. Note, When God has work to do he can find out such as are proper to do it, and embolden them for it. Observe it as an instance of the humiliation of Christ, that his dead body lay at the mercy of a heathen judge, and must be begged before it could be buried, and also that Joseph would not take the body of Christ till he had asked and obtained leave of the governor; for in those things wherein the power of the magistrate is concerned we must ever pay a deference to that power, and peaceably submit to it. II. The embalming prepared, Joh 19:39. This was done by Nicodemus, another person of quality, and in a public post. He brought a mixture of myrrh and aloes, which some think were bitter ingredients, to preserve the body, others fragrant ones, to perfume it. Here is. 1. The character of Nicodemus, which is much the same with that of Joseph; he was a secret friend to Christ, though not his constant follower. He at first came to Jesus by night, but now owned him publicly, as before, Joh 7:50, Joh 7:51. That grace which at first is like a bruised reed may afterwards become like a strong cedar, and the trembling lamb bold as a lion. See Rom 14:4. It is a wonder that Joseph and Nicodemus, men of such interest, did not appear sooner, and solicit Pilate not to condemn Christ, especially seeing him so loth to do it. Begging his life would have been a nobler piece of service than begging his body. But Christ would have none of his friends to endeavour to prevent his death when his hour was come. While his persecutors were forwarding the accomplishment of the scriptures, his followers must not obstruct it. 2. The kindness of Nicodemus, which was considerable, though of a different nature. Joseph served Christ with his interest, Nicodemus with his purse. Probably, they agreed it between them, that, while one was procuring the grant, the other should be preparing the spices; and this for expedition, because they were straitened in time. But why did they make this ado about Christ's dead body? (1.) Some think we may see in it the weakness of their faith. A firm belief of the resurrection of Christ on the third day would have saved them this care and cost, and have been more acceptable than all spices. Those bodies indeed to whom the grave is a long home need to be clad accordingly; but what need of such furniture of the grave for one that, like a way-faring man, did but turn aside into it, to tarry for a night or two? (2.) However, we may plainly see in it the strength of their love. Hereby they showed the value they had for his person and doctrine, and that it was not lessened by the reproach of the cross. Those that had been so industrious to profane his crown, and lay his honour in the dust, might already see that they had imagined a vain thing; for, as God had done him honour in his sufferings, so did men too, even great men. They showed not only the charitable respect of committing his body to the earth, but the honourable respect shown to great men. This they might do, and yet believe and look for his resurrection; nay, this they might do in the belief and expectation of it. Since God designed honour for this body, they would put honour upon it. However, we must do our duty according as the present day and opportunity are, and leave it to God to fulfil his promises in his own way and time. III. The body got ready, Joh 19:40. They took it into some house adjoining, and, having washed it from blood and dust, wound it in linen clothes very decently, with the spices melted down, it is likely, into an ointment, as the manner of the Jews is to bury, or to embalm (so Dr. Hammond), as we sear dead bodies. 1. Here was care taken of Christ's body: It was wound in linen clothes. Among clothing that belongs to us, Christ put on even the grave-clothes, to make them easy to us, and to enable us to call them our wedding-clothes. They wound the body with the spices, for all his garments, his grave-clothes not excepted, smell of myrrh and aloes (the spices here mentioned) out of the ivory palaces (Psa 45:8), and an ivory palace the sepulchre hewn out of a rock was to Christ. Dead bodies and graves are noisome and offensive; hence sin is compared to a body of death and an open sepulchre; but Christ's sacrifice, being to God as a sweet-smelling savour, hath taken away our pollution. No ointment or perfume can rejoice the heart so as the grave of our Redeemer does, where there is faith to perceive the fragrant odours of it. 2. In conformity to this example, we ought to have regard to the dead bodies of Christians; not to enshrine and adore their relics, no, not those of the most eminent saints and martyrs (nothing like that was done to the dead body of Christ himself), but carefully to deposit them, the dust in the dust, as those who believe that the dead bodies of the saints are still united to Christ and designed for glory and immortality at the last day. The resurrection of the saints will be in virtue of Christ's resurrection, and therefore in burying them we should have an eye to Christ's burial, for he, being dead, thus speaketh. Thy dead men shall live, Isa 26:19. In burying our dead it is not necessary that in all circumstances we imitate the burial of Christ, as if we must be buried in linen, and in a garden, and be embalmed as he was; but his being buried after the manner of the Jews teaches us that in things of this nature we should conform to the usages of the country where we live, except in those that are superstitious. IV. The grave pitched upon, in a garden which belonged to Joseph of Arimathea, very near the place where he was crucified. There was a sepulchre, or vault, prepared for the first occasion, but not yet used. Observe, 1. That Christ was buried without the city, for thus the manner of the Jews was to bury, not in their cities, much less in their synagogues, which some have thought better than our way of burying: yet there was then a peculiar reason for it, which does not hold now, because the touching of a grave contracted a ceremonial pollution: but now that the resurrection of Christ has altered the property of the grave, and done away its pollution for all believers, we need not keep at such a distance from it; nor is it incapable of a good improvement, to have the congregation of the dead in the church-yard, encompassing the congregation of the living in the church, since they also are dying, and in the midst of life we are in death. Those that would not superstitiously, but by faith, visit the holy sepulchre, must go forth out of the noise of this world. 2. That Christ was buried in a garden. Observe, (1.) That Joseph had his sepulchre in his garden; so he contrived it, that it might be a memento, [1.] To himself while living; when he was taking the pleasure of his garden, and reaping the products of it, let him think of dying, and be quickened to prepare for it. The garden is a proper place for meditation, and a sepulchre there may furnish us with a proper subject for meditation, and such a one as we are loth to admit in the midst of our pleasures. [2.] To his heirs and successors when he was gone. It is good to acquaint ourselves with the place of our fathers' sepulchres; and perhaps we might make our own less formidable if we made theirs more familiar. (2.) That in a sepulchre in a garden Christ's body was laid. In the garden of Eden death and the grave first received their power, and now in a garden they are conquered, disarmed, and triumphed over. In a garden Christ began his passion, and from a garden he would rise, and begin his exaltation. Christ fell to the ground as a corn of wheat (Joh 12:24), and therefore was sown in a garden among the seeds, for his dew is as the dew of herbs, Isa 26:19. He is the fountain of gardens, Sol 4:15. 3. That he was buried in a new sepulchre. This was so ordered (1.) For the honour of Christ; he was not a common person, and therefore must not mix with common dust He that was born from a virgin-womb must rise from a virgin-tomb. (2.) For the confirming of the truth of his resurrection, that it might not be suggested that it was not he, but some other that rose now, when many bodies of saints arose; or, that he rose by the power of some other, as the man that was raised by the touch of Elisha's bones, and not by his own power. He that has made all things new has new-made the grave for us. V. The funeral solemnized (Joh 19:42): There laid they Jesus, that is, the dead body of Jesus. Some think the calling of this Jesus intimates the inseparable union between the divine and human nature. Even this dead body was Jesus - a Saviour, for his death is our life; Jesus is still the same, Heb 13:8. There they laid him because it was the preparation day. 1. Observe here the deference which the Jews paid to the sabbath, and to the day of preparation. Before the passover-sabbath they had a solemn day of preparation. This day had been ill kept by the chief priests, who called themselves the church, but was well kept by the disciples of Christ, who were branded as dangerous to the church; and it is often so. (1.) They would not put off the funeral till the sabbath day, because the sabbath is to be a day of holy rest and joy, with which the business and sorrow of a funeral do not well agree. (2.) They would not drive it too late on the day of preparation for the sabbath. What is to be done the evening before the sabbath should be so contrived that it may neither intrench upon sabbath time, nor indispose us for sabbath work. 2. Observe the convenience they took of an adjoining sepulchre; the sepulchre they made use of was nigh at hand. Perhaps, if they had had time, they would have carried him to Bethany, and buried him among his friends there. And I am sure he had more right to have been buried in the chief of the sepulchres of the sons of David than any of the kings of Judah had; but it was so ordered that he should be laid in a sepulchre nigh at hand, (1.) Because he was to lie there but awhile, as in an inn, and therefore he took the first that offered itself. (2.) Because this was a new sepulchre. Those that prepared it little thought who should handsel it; but the wisdom of God has reaches infinitely beyond ours, and he makes what use he pleases of us and all we have. (3.) We are hereby taught not to be over-curious in the place of our burial. Where the tree falls, why should it not lie? For Christ was buried in the sepulchre that was next at hand. It was faith in the promise of Canaan that directed the Patriarch's desires to be carried thither for a burying-place; but now, since that promise is superseded by a better, that care is over. Thus without pomp or solemnity is the body of Jesus laid in the cold and silent grave. Here lies our surety under arrest for our debts, so that if he be released his discharge will be ours. Here is the Sun of righteousness set for awhile, to rise again in greater glory, and set no more. Here lies a seeming captive to death, but a real conqueror over death; for here lies death itself slain, and the grave conquered. Thanks be to God, who giveth us the victory.

There was no one thing of which the apostles were more concerned to produce substantial proof than the resurrection of their Master, 1. Because it was that which he himself appealed to as the last and most cogent proof of his being the Messiah. Those that would not believe other signs were referred to this sign of the prophet Jonas. And therefore enemies were most solicitous to stifle the notice of this, because it was put on this issue, and, if he be risen, they are not only murderers, but murderers of the Messiah. 2. Because it was upon this the performance of his undertaking for our redemption and salvation did depend. If he give his life a ransom, and do not resume it, it does not appear that his giving it was accepted as a satisfaction. If he be imprisoned for our debt, and lie by it, we are undone, Co1 15:17. 3. Because he never showed himself alive after his resurrection to all the people, Act 10:40, Act 10:41. We should have said, "Let his ignominious death be private, and his glorious resurrection public." But God's thoughts are not as ours; and he ordered it that his death should be public before the sun, by the same token that the sun blushed and hid his face upon it. But the demonstrations of his resurrection should be reserved as a favour for his particular friends, and by them be published to the world, that those might be blessed who have not seen, and yet have believed. The method of proof is such as gives abundant satisfaction to those who are piously disposed to receive the doctrine and law of Christ, and yet leaves room for those to object who are willingly ignorant and obstinate in their unbelief. And this is a fair trial, suited to the case of those who are probationers. In these verses we have the first step towards the proof of Christ's resurrection, which is, that the sepulchre was found empty. He is not here, and, if so, they must tell us where he is or we conclude him risen. I. Mary Magdalene, coming to the sepulchre, finds the stone taken away. This evangelist does not mention the other women that went with Mary Magdalene, but here only, because she was the most active and forward in this visit to the sepulchre, and in her appeared the most affection; and it was an affection kindled by a good cause, in consideration of the great things Christ had done for her. Much was forgiven her, therefore she loved much. She had shown her affection to him while he lived, attended his doctrine, ministered to him of her substance, Luk 8:2, Luk 8:3. It does not appear that she had any business now at Jerusalem, but to wait upon him for the women were not bound to go up to the feast, and probably she and others followed him the closer, as Elisha did Elijah, now that they knew their Master would shortly be taken from their head, Kg2 2:1-6. The continued instances of her respect to him at and after his death prove the sincerity of her love. Note, Love to Christ, if it be cordial, will be constant. Her love to Christ was strong as death, the death of the cross, for it stood by that; cruel as the grave, for it made a visit to that, and was not deterred by its terrors. 1. She came to the sepulchre, to wash the dead body with her tears, for she went to the grave, to weep there, and to anoint it with the ointment she had prepared. The grave is a house that people do not care for making visits to. They that are free among the dead are separated from the living; and it must be an extraordinary affection to the person which will endear his grave to us. It is especially frightful to the weak and timourous sex. Could she, that had not strength enough to roll away the stone, pretend to such a presence of mind as to enter the grave? The Jews' religion forbade them to meddle any more than needs must with graves and dead bodies. In visiting Christ's sepulchre she exposed herself, and perhaps the disciples, to the suspicion of a design to steal him away; and what real service could she do him by it? But her love answers these, and a thousand such objections. Note, (1.) We must study to do honour to Christ in those things wherein yet we cannot be profitable to him. (2.) Love to Christ will take off the terror of death and the grave. If we cannot come to Christ but through that darksome valley, even in that, if we love him, we shall fear no evil. 2. She came as soon as she could, for she came, (1.) Upon the first day of the week, as soon as ever the sabbath was gone, longing, not to sell corn and to set forth wheat (as Amo 8:5), but to be at the sepulchre. Those that love Christ will take the first opportunity of testifying their respect to him. This was the first Christian sabbath, and she begins it accordingly with enquiries after Christ. She had spent the day before in commemorating the work of creation, and therefore rested; but now she is upon search into the work of redemption, and therefore makes a visit to Christ and him crucified. (2.) She came early, while it was yet dark; so early did she set out. Note, Those who would seek Christ so as to find him must seek him early; that is, [1.] Seek him solicitously, with such a care as even breaks the sleep; be up early for fear of missing him. [2.] Seek him industriously; we must deny ourselves and our own repose in pursuit of Christ. [3.] Seek him betimes, early in our days, early every day. My voice shalt thou hear in the morning. That day is in a fair way to be well ended that is thus begun. Those that diligently enquire after Christ while it is yet dark shall have such light given them concerning him as shall shine more and more. 3. She found the stone taken away, which she had seen rolled to the door of the sepulchre. Now this was, (1.) A surprise to her, for she little expected it. Christ crucified is the fountain of life. His grave is one of the wells of salvation; if we come to it in faith; though to a carnal heart it be a spring shut up, we shall find the stone rolled away (as Gen 29:10) and free access to the comforts of it. Surprising comforts are the frequent encouragements of early seekers. (2.) It was the beginning of a glorious discovery; the Lord was risen, though she did not at first apprehend it so. Note, [1.] Those that are most constant in their adherence to Christ, and most diligent in their enquiries after him, have commonly the first and sweetest notices of the divine grace. Mary Magdalene, who followed Christ to the last in his humiliation, met him with the first in his exaltation. [2.] God ordinarily reveals himself and his comforts to us by degrees; to raise our expectations and quicken our enquiries. II. Finding the stone taken away, she hastens back to Peter and John, who probably lodged together at that end of the town, not far off, and acquaints them with it: "They have taken the Lord out of the sepulchre, envying him the honour of such a decent burying-place, and we know not where they have laid him, nor where to find him, that we may pay him the remainder of our last respects." Observe here, 1. What a notion Mary had of the thing as it now appeared; she found the stone gone, looked into the grave, and saw it empty. Now one would expect that the first thought that offered itself would have been, Surely the Lord is risen; for whenever he had told them that he should be crucified, which she had now lately seen accomplished, he still subjoined in the same breath that the third day he should rise again. Could she feel the great earthquake that happened as she was coming to the sepulchre, or getting ready to come, and now see the grave empty, and yet have no thought of the resurrection enter into her mind? what, no conjecture, no suspicion of it? So it seems by the odd construction she puts upon the removing of the stone, which was very far fetched. Note, When we come to reflect upon our own conduct in a cloudy and dark day, we shall stand amazed at our dulness and forgetfulness, that we could miss of such thoughts as afterwards appear obvious, and how they could be so far out of the way when we had occasion for them. She suggested, They have taken away the Lord; either the chief priests have taken him away, to put him in a worse place, or Joseph and Nicodemus have, upon second thoughts, taken him away, to avoid the ill-will of the Jews. Whatever was her suspicion, it seems it was a great vexation and disturbance to her that the body was gone; whereas, if she had understood it rightly, nothing could be more happy. Note, Weak believers often make that the matter of their complaint which is really just ground of hope, and matter of joy. We cry out that this and the other creature-comfort are taken away, and we know not how to retrieve them, when indeed the removal of our temporal comforts, which we lament, is in order to the resurrection of our spiritual comforts, which we should rejoice in too. 2. What a narrative she made of it to Peter and John. She did not stand poring upon the grief herself, but acquaints her friends with it. Note, The communication of sorrows is one good improvement of the communion of saints. Observe, Peter, though he had denied his Master, had not deserted his Master's friends; by this appears the sincerity of his repentance, that he associated with the disciple whom Jesus loved. And the disciples' keeping up their intimacy with him as formerly, notwithstanding his fall, teaches us to restore those with a spirit of meekness that have been faulty. If God has received them upon their repentance, why should not we? III. Peter and John go with all speed to the sepulchre, to satisfy themselves of the truth of what was told them, and to see if they could make any further discoveries, Joh 20:3, Joh 20:4. Some think that the other disciples were with Peter and John when the news came; for they told these things to the eleven, Luk 24:9. Others think that Mary Magdalene told her story only to Peter and John, and that the other women told theirs to the other disciples; yet none of them went to the sepulchre but Peter and John, who were two of the first three of Christ's disciples, often distinguished from the rest by special favours. Note, It is well when those that are more honoured than others with the privileges of disciples are more active than others in the duty of disciples, more willing to take pains and run hazards in a good work. 1. See here what use we should make of the experience and observations of others. When Mary told them what she had seen, they would not in this sense take her word, but would go and see with their own eyes. Do others tell us of the comfort and benefit of ordinances? Let us be engaged thereby to make trial of them. Come and see how good it is to draw near to God. 2. See how ready we should be to share with our friends in their cares and fears. Peter and John hastened to the sepulchre, that they might be able to give Mary a satisfactory answer to her jealousies. We should not grudge any pains we take for the succouring and comforting of the weak and timorous followers of Christ. 3. See what haste we should make in a good work, and when we are going on a good errand. Peter and John consulted neither their ease nor their gravity, but ran to the sepulchre, that they might show the strength of their zeal and affection, and might lose no time. If we are in the way of God's commandments, we should run in that way. 4. See what a good thing it is to have good company in a good work. Perhaps neither of these disciples would have ventured to the sepulchre alone, but, being both together, they made no difficulty of it. See Ecc 4:9. 5. See what a laudable emulation it is among disciples to strive which shall excel, which shall exceed, in that which is good. It was no breach of ill manners for John, though the younger, to outrun Peter, and get before him. We must do our best, and neither envy those that can do better, nor despise those that do as they can, though they come behind. (1.) He that got foremost in this race as the disciple whom Jesus loved in a special manner, and who therefore in a special manner loved Jesus. Note, Sense of Christ's love to us, kindling love in us to him again, will make us to excel in virtue. The love of Christ will constrain us more than any thing to abound in duty. (2.) He that was cast behind was Peter, who had denied his Master, and was in sorrow and shame for it, and this clogged him as a weight; sense of guilt cramps us, and hinders our enlargement in the service of God. When conscience is offended we lose ground. IV. Peter and John, having come to the sepulchre, prosecute the enquiry, yet improve little in the discovery. 1. John went no further than Mary Magdalene had done. (1.) He had the curiosity to look into the sepulchre, and saw it was empty. He stooped down, and looked in. Those that would find the knowledge of Christ must stoop down, and look in, must with a humble heart submit to the authority of divine revelation, and must look wistly. (2.) Yet he had not courage to go into the sepulchre. The warmest affections are not always accompanied with the boldest resolutions; many are swift to run religion's race that are not stout to fight her battles. 2. Peter, though he came last, went in first, and made a more exact discovery than John had done, Joh 20:6, Joh 20:7. Though John outran him, he did not therefore turn back, nor stand still, but made after him as fast as he could; and, while John was with much caution looking in, he came, and with great courage went into the sepulchre. (1.) Observe here the boldness of Peter, and how God dispenses his gifts variously. John could out-run Peter, but Peter could out-dare John. It is seldom true of the same persons, what David says poetically of Saul and Jonathan, that they were swifter than eagles, and yet stronger than lions, Sa2 1:23. Some disciples are quick, and they are useful to quicken those that are slow; others are bold, and they are useful to embolden those that are timorous; diversity of gifts, but one Spirit. Peter's venturing into the sepulchre may teach us, [1.] That those who in good earnest seek after Christ must not frighten themselves with bugbears and foolish fancies: "There is a lion in the way, a ghost in the grave." [2.] That good Christians need not be afraid of the grave, since Christ has lain in it; for to them there is nothing in it frightful; it is not the pit of destruction, nor are the worms in it never-dying worms. Let us therefore not indulge, but conquer, the fear we are apt to conceive upon the sight of a dead body, or being alone among the graves; and, since we must be dead and in the grave shortly, let us make death and the grave familiar to us, as our near kindred, Job 17:14. [3.] We must be willing to go through the grave to Christ; that way he went to his glory, and so must we. If we cannot see God's face and live, better die than never see it. See Job 19:25, etc. (2.) Observe the posture in which he found things in the sepulchre. [1.] Christ had left his grave-clothes behind him there; what clothes he appeared in to his disciples we are not told, but he never appeared in his grave-clothes, as ghosts are supposed to do; no, he laid them aside, First, Because he arose to die no more; death was to have no more dominion over him, Rom 6:9. Lazarus came out with his grave-clothes on, for he was to use them again; but Christ, rising to an immortal life, came out free from those incumbrances. Secondly, because he was going to be clothed with the robes of glory, therefore he lays aside these rags; in the heavenly paradise there will be no more occasion for clothes than there was in the earthly. The ascending prophet dropped his mantle. Thirdly, When we arise from the death of sin to the life of righteousness, we must leave our grave-clothes behind us, must put off all our corruptions. Fourthly, Christ left those in the grave, as it were, for our use if the grave be a bed to the saints, thus he hath sheeted that bed, and made it ready for them; and the napkin by itself is of use for the mourning survivors to wipe away their tears. [2.] The grave-clothes were found in very good order, which serves for an evidence that his body was not stolen away while men slept. Robbers of tombs have been known to take away the clothes and leave the body; but none [prior to the practices of modern resurrectionists] ever took away the body and left the clothes, especially when it was fine linen and new, Mar 15:46. Any one would rather choose to carry a dead body in its clothes than naked. Or, if those that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they should find leisure to fold up the linen. (3.) See how Peter's boldness encouraged John; now he took heart and ventured in (Joh 20:8), and he saw and believed; not barely believed what Mary said, that the body was gone (no thanks to him to believe what he saw), but he began to believe that Jesus was risen to life again, though his faith, as yet, was weak and wavering. [1.] John followed Peter in venturing. It should seem, he durst not have gone into the sepulchre if Peter had not gone in first. Note, It is good to be emboldened in a good work by the boldness of others. The dread of difficulty and danger will be taken off by observing the resolution and courage of others. Perhaps John's quickness had made Peter run faster, and now Peter's boldness makes John venture further, than otherwise either the one or the other would have done; though Peter had lately fallen under the disgrace of being a deserter, and John had been advanced to the honour of a confidant (Christ having committed his mother to him), yet John not only associated with Peter, but thought it no disparagement to follow him. [2.] Yet, it should seem, John got the start of Peter in believing. Peter saw and wondered (Luk 24:12), but John saw and believed. A mind disposed to contemplation may perhaps sooner receive the evidence of divine truth than a mind disposed to action. But what was the reason that they were so slow of heart to believe? The evangelist tells us (Joh 20:9), as yet they knew not the scripture, that is, they did not consider, and apply, and duly improve, what they knew of the scripture, that he must rise again from the dead. The Old Testament spoke of the resurrection of the Messiah; they believed him to be the Messiah; he himself had often told them that, according to the scriptures of the Old Testament, he should rise again; but they had not presence of mind sufficient by these to explain the present appearances. Observe here, First, How unapt the disciples themselves were, at first, to believe the resurrection of Christ, which confirms the testimony they afterwards gave with so much assurance concerning it; for, by their backwardness to believe it, it appears that they were not credulous concerning it, nor of those simple ones that believe every word. If they had had any design to advance their own interest by it, they would greedily have caught at the first spark of its evidence, would have raised and supported one another's expectations of it, and have prepared the minds of those that followed them to receive the notices of it; but we find, on the contrary, that their hopes were frustrated, it was to them as a strange thing, and one of the furthest things from their thoughts. Peter and John were so shy of believing it at first that nothing less than the most convincing proof the thing was capable of could bring them to testify it afterwards with so much assurance. Hereby it appears that they were not only honest men, who would not deceive others, but cautious men, who would not themselves be imposed upon. Secondly, What was the reason of their slowness to believe; because as yet they knew not the scripture. This seems to be the evangelist's acknowledgment of his own fault among the rest; he does not say, "For as yet Jesus had not appeared to them, had not shown them his hands and his side," but, "As yet he had not opened their understandings to understand the scripture" (Luk 24:44, Luk 24:45), for that is the most sure word of prophecy. 3. Peter and John pursued their enquiry no further, but desisted, hovering between faith and unbelief (Joh 20:10): The disciples went away, not much the wiser, to their own home, pros heautous - to their own friends and companions, the rest of the disciples to their own lodgings, for homes they had none at Jerusalem. They went away, (1.) For fear of being taken up upon suspicion of a design to steal away the body, or of being charged with it now that it was gone Instead of improving their faith, their care is to secure themselves, to shift for their own safety. In difficult dangerous times it is hard even for good men to go on in their work with the resolution that becomes them. (2.) Because they were at a loss, and knew not what to do next, nor what to make of what they had seen; and therefore, not having courage to stay at the grave, they resolve to go home, and wait till God shall reveal even this unto them, which is an instance of their weakness as yet. (3.) It is probable that the rest of the disciples were together; to them they return, to make report of what they had discovered and to consult with them what was to be done; and, probably, now they appointed their meeting in the evening, when Christ came to them. It is observable that before Peter and John came to the sepulchre an angel had appeared there, rolled away the stone, frightened the guard, and comforted the women; as soon as they were gone from the sepulchre, Mary Magdalene here sees two angels in the sepulchre (Joh 20:12), and yet Peter and John come to the sepulchre, and go into it, and see none. What shall we make of this? Where were the angels when Peter and John were at the sepulchre, who appeared there before and after? [1.] Angels appear and disappear at pleasure, according to the orders and instructions given them. They may be, and are really, where they are not visibly; nay, it should seem, may be visible to one and not to another, at the same time, Num 22:23; Kg2 6:17. How they make themselves visible, then invisible, and then visible again, it is presumption for us to enquire; but that they do so is plain from this story. [2.] This favour was shown to those who were early and constant in their enquiries after Christ, and was the reward of those that came first and staid last, but denied to those that made a transient visit. [3.] The apostles were not to receive their instructions from the angels, but from the Spirit of grace. See Heb 2:5.

came to Jesus by night--One of those superficial "believers" mentioned in Joh 2:23-24, yet inwardly craving further satisfaction, Nicodemus comes to Jesus in quest of it, but comes "by night" (see Joh 19:38-39; Joh 12:42); he avows his conviction that He was come from God--an expression never applied to a merely human messenger, and probably meaning more here--but only as "a teacher," and in His miracles he sees a proof merely that "God is with Him." Thus, while unable to repress his convictions, he is afraid of committing himself too far.

Except, &c.--This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repelled him; but with persons in his mixed state of mind--to which Jesus was no stranger (Joh 2:25) --such methods speed better than more honeyed words and gradual approaches. a man--not a Jew merely; the necessity is a universal one. be born again--or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution. cannot see--can have no part in (just as one is said to "see life," "see death," &c.). the kingdom of God--whether in its beginnings here (Luk 16:16), or its consummation hereafter (Mat 25:34; Eph 5:5).

of water and of the Spirit--A twofold explanation of the "new birth," so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost. Indeed, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel (Eze 36:25-27), which Nicodemus might have been reminded of had such spiritualities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of the baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into "the kingdom of God," the reality being the sole work of the Holy Ghost (Tit 3:5).

How, &c.--Though the subject still confounds Nicodemus, the necessity and possibility of the new birth is no longer the point with him, but the nature of it and how it is brought about [LUTHARDT]. "From this moment Nicodemus says nothing more, but has sunk unto a disciple who has found his true teacher. Therefore the Saviour now graciously advances in His communications of truth, and once more solemnly brings to the mind of this teacher in Israel, now become a learner, his own not guiltless ignorance, that He may then proceed to utter, out of the fulness of His divine knowledge, such farther testimonies both of earthly and heavenly things as his docile scholar may to his own profit receive" [STIER].