Resultados para: "ORATOR"

Observe, 1. Abraham, having got into a good neighbourhood, knew when he was well off, and continued a great while there. There he planted a grove for a shade to his tent, or perhaps an orchard of fruit-trees; and there, though we cannot say he settled, for God would have him, while he lived, to be a stranger and a pilgrim, yet he sojourned many days, as many as would consist with his character, as Abraham the Hebrew, or passenger. 2. There he made, not only a constant practice, but an open profession, of his religion: There he called on the name of the Lord, the everlasting God, probably in the grove he planted, which was his oratory or house of prayer. Christ prayed in a garden, on a mountain. (1.) Abraham kept up public worship, to which, probably, his neighbours resorted, that they might join with him. Note, Good men should not only retain their goodness wherever they go, but do all they can to propagate it, and make others good. (2.) In calling on the Lord, we must eye him as the everlasting God, the God of the world, so some. Though God had made himself known to Abraham as his God in particular, and in covenant with him, yet he forgets not to give glory to him as the Lord of all: The everlasting God, who was, before all worlds, and will be, when time and days shall be no more. See Isa 40:28.

Moses still continues backward to the service for which God had designed him, even to a fault; for now we can no longer impute it to his humility and modesty, but must own that here was too much of cowardice, slothfulness, and unbelief in it. Observe here, I. How Moses endeavours to excuse himself from the work. 1. He pleads that he was no good spokesman: O my Lord! I am not eloquent, Exo 4:10. He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble tongue, or ready utterance, and therefore he thought himself unfit to speak before great men about great affairs, and in danger of being run down by the Egyptians. Observe, (1.) We must not judge of men by the readiness and fluency of their discourse. Moses was mighty in word (Act 7:22), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew (Deu 32:2), though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense. St. Paul's speech was contemptible, Co2 10:10. A great deal of wisdom and true worth is concealed by a slow tongue. (2.) God is pleased sometimes to make choice of those as his messengers who have fewest of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Spirit made them such. 2. When this plea was overruled, and all his excuses were answered, he begged that God would send somebody else on this errand and leave him to keep sheep in Midian (Exo 4:13): "Send by any hand but mine; thou canst certainly find one much more fit." Note, An unwilling mind will take up with a sorry excuse rather than none, and is willing to devolve those services upon others that have any thing of difficulty or danger in them. II. How God condescends to answer all his excuses. Though the anger of the Lord was kindled against him (Exo 4:14), yet he continued to reason with him, till he had overcome him. Note, Even self-diffidence, when it grows into an extreme - when it either hinders us from duty or clogs us in duty, or when it discourages our dependence upon the grace of God - is very displeasing to him. God justly resents our backwardness to serve him, and has reason to take it ill; for he is such a benefactor as is before-hand with us, and such a rewarder as will not be behind-hand with us. Note further, God is justly displeased with those whom yet he does not reject: he vouchsafes to reason the case even with his froward children, and overcomes them, as he did Moses here, with grace and kindness. 1. To balance the weakness of Moses, he here reminds him of his own power, Exo 4:11. (1.) His power in that concerning which Moses made the objection: Who has made man's mouth? Have not I the Lord? Moses knew that God made man, but he must be reminded now that God made man's mouth. An eye to God as Creator would help us over a great many of the difficulties which lie in the way of our duty, Psa 124:8. God, as the author of nature, has given us the power and faculty of speaking; and from him, as the fountain of gifts and graces, comes the faculty of speaking well, the mouth and wisdom (Luk 21:15), the tongue of the learned (Isa 50:4); he pours grace into the lips, Psa 45:2. (2.) His power in general over the other faculties. Who but God makes the dumb and the deaf, the seeing and the blind? [1.] The perfections of our faculties are his work, he makes the seeing; he formed the eye (Psa 94:9); he opens the understanding, the eye of the mind, Luk 24:45. [2.] Their imperfections are from him too; he make the dumb, and deaf, and blind. Is there any evil of this kind, and the Lord has not done it? No doubt he has, and always in wisdom and righteousness, and for his own glory, Joh 9:3. Pharaoh and the Egyptians were made deaf and blind spiritually, as Isa 6:9, Isa 6:10. But God knew how to manage them, and get himself honour upon them. 2. To encourage him in this great undertaking, he repeats the promise of his presence, not only in general, I will be with thee (Isa 3:12), but in particular, "I will be with thy mouth, so that the imperfection in thy speech shall be no prejudice to thy message." It does not appear that God did immediately remove the infirmity, whatever it was; but he did that which was equivalent, he taught him what to say, and then let the matter recommend itself: if others spoke more gracefully, none spoke more powerfully. Note, Those whom God employs to speak for him ought to depend upon him for instructions, and it shall be given them what they shall speak, Mat 10:19. 3. He joins Aaron in commission with him. He promises that Aaron shall meet him opportunely, and that he will be glad to see him, they having not seen one another (it is likely) for many years, Exo 4:14. He directs him to make use of Aaron as his spokesman, Exo 4:16. God might have laid Moses wholly aside, for his backwardness to be employed; but he considered his frame, and ordered him an assistant. Observe, (1.) Two are better than one, Ecc 4:9. God will have his two witnesses (Rev 11:3), that out of their mouths every word may be established. (2.) Aaron was the brother of Moses, divine wisdom so ordering it, that their natural affection one to another might strengthen their union in the joint execution of their commission. Christ sent his disciples two and two, and some of the couples were brothers. (3.) Aaron was the elder brother, and yet he was willing to be employed under Moses in this affair, because God would have it so. (4.) Aaron could speak well, and yet was far inferior to Moses in wisdom. God dispenses his gifts variously to the children of men, that we may see our need one of another, and each may contribute something to the good of the body, Co1 12:21. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this embassy. (5.) God promises, I will be with thy mouth, and with his mouth. Even Aaron, that could speak well, yet could not speak to purpose unless God was with his mouth; without the constant aids of divine grace the best gifts will fail. 4. He bids him take the rod with him in his hand (Exo 4:17), to intimate that he must bring about his undertaking rather by acting than by speaking; the signs he should work with this rod might abundantly supply the want of eloquence; one miracle would do him better service than all the rhetoric in the world. Take this rod, the rod he carried as a shepherd, that he might not be ashamed of that mean condition out of which God called him. This rod must be his staff of authority, and must be to him instead both of sword and sceptre.

how then shall . . . who am of uncircumcised lips?--A metaphorical expression among the Hebrews, who, taught to look on the circumcision of any part as denoting perfection, signified its deficiency or unsuitableness by uncircumcision. The words here express how painfully Moses felt his want of utterance or persuasive oratory. He seems to have fallen into the same deep despondency as his brethren, and to be shrinking with nervous timidity from a difficult, if not desperate, cause. If he had succeeded so ill with the people, whose dearest interests were all involved, what better hope could he entertain of his making more impression on the heart of a king elated with pride and strong in the possession of absolute power? How strikingly was the indulgent forbearance of God displayed towards His people amid all their backwardness to hail His announcement of approaching deliverance! No perverse complaints or careless indifference on their part retarded the development of His gracious purposes. On the contrary, here, as generally, the course of His providence is slow in the infliction of judgments, while it moves more quickly, as it were, when misery is to be relieved or benefits conferred.

Here is a most pathetic exhortation to obedience, inferred from the premises, and urged with very powerful arguments and a great deal of persuasive rhetoric. Moses brings it in like an orator, with an appeal to his auditors And now, Israel, what doth the Lord thy God require of thee? Deu 10:12. Ask what he requires; as David (Psa 116:12), What shall I render? When we have received mercy from God it becomes us to enquire what returns we shall make to him. Consider what he requires, and you will find it is nothing but what is highly just and reasonable in itself and of unspeakable benefit and advantage to you. Let us see here what he does require, and what abundant reason there is why we should do what he requires. I. We are here most plainly directed in our duty to God, to our neighbour, and to ourselves. 1. We are here taught our duty to God, both in the dispositions and affections of our souls and in the actions of our lives, our principles and our practices. (1.) We must fear the Lord our God, Deu 10:12, and again Deu 10:20. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty, Rev 14:6, Rev 14:7. (2.) We must love him, be well pleased that he is, desire that he may be ours, and delight in the contemplation of him and in communion with him. Fear him as a great God, and our Lord, love him as a good God, and our Father and benefactor. (3.) We must walk in his ways, that is, the ways which he has appointed us to walk in. The whole course of our conversation must be conformable to his holy will. (4.) We must serve him (Deu 10:20), serve him with all our heart and soul (Deu 10:12), devote ourselves to his honour, put ourselves under his government, and lay out ourselves to advance all the interests of his kingdom among men. And we must be hearty and zealous in his service, engage and employ our inward man in his work, and what we do for him we must do cheerfully and with a good will. (5.) We must keep his commandments and his statutes, Deu 10:13. Having given up ourselves to his service, we must make his revealed will our rule in every thing, perform all he prescribes, forbear all the forbids, firmly believing that all the statutes he commands us are for our good. Besides the reward of obedience, which will be our unspeakable gain, there are true honour and pleasure in obedience. It is really for our present good to be meek and humble, chaste and sober, just and charitable, patient and contented; these make us easy, and safe, and pleasant, and truly great. (6.) We must give honour to God, in swearing by his name (Deu 10:20); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. Swear by his name, and not by the name of any creature, or false god, whenever an oath for confirmation is called for. (7.) To him we must cleave, Deu 10:20. Having chosen him for our God, we must faithfully and constantly abide with him and never forsake him. Cleave to him as one we love and delight in, trust and confide in, and from whom we have great expectations. 2. We are here taught our duty to our neighbour (Deu 10:19): Love the stranger; and, if the stranger, much more our brethren, as ourselves. If the Israelites that were such a peculiar people, so particularly distinguished from all people, must be kind to strangers, much more must we, that are not enclosed in such a pale; we must have a tender concern for all that share with us in the human nature, and as we have opportunity; (that is, according to their necessities and our abilities) we must do good to all men. Two arguments are here urged to enforce this duty: - (1.) God's common providence, which extends itself to all nations of men, they being all made of one blood. God loveth the stranger (Deu 10:18), that is, he gives to all life, and breath, and all things, even to those that are Gentiles, and strangers to the commonwealth of Israel and to Israel's God. He knows those perfectly whom we know nothing of. He gives food and raiment even to those to whom he has not shown his word and statutes. God's common gifts to mankind oblige us to honour all men. Or the expression denotes the particular care which Providence takes of strangers in distress, which we ought to praise him for (Psa 146:9, The Lord preserveth the strangers), and to imitate him, to serve him, and concur with him therein, being forward to make ourselves instruments in his hand of kindness to strangers. (2.) The afflicted condition which the Israelites themselves had been in, when they were strangers in Egypt. Those that have themselves been in distress, and have found mercy with God, should sympathize most feelingly with those that are in the like distress and be ready to show kindness to them. The people of the Jews, notwithstanding these repeated commands given them to be kind to strangers, conceived a rooted antipathy to the Gentiles, whom they looked upon with the utmost disdain, which made them envy the grace of God and the gospel of Christ, and this brought a final ruin upon themselves. 3. We are here taught our duty to ourselves (Deu 10:16): Circumcise the foreskin of your hearts. that is, "Cast away from you all corrupt affections and inclinations, which hinder you from fearing and loving God. Mortify the flesh with the lusts of it. Away with all filthiness and superfluity of naughtiness, which obstruct the free course of the word of God to your hearts. Rest not in the circumcision of the body, which was only the sign, but be circumcised in heart, which is the thing signified." See Rom 2:29. The command of Christ goes further than this, and obliges us not only to cut off the foreskin of the heart, which may easily be spared, but to cut off the right hand and to pluck out the right eye that is an offence to us; the more spiritual the dispensation is the more spiritual we are obliged to be, and to go the closer in mortifying sin. And be no more stiff-necked, as they had been hitherto, Deu 9:24. "Be not any longer obstinate against divine commands and corrections, but ready to comply with the will of God in both." The circumcision of the heart makes it ready to yield to God, and draw in his yoke. II. We are here most pathetically persuaded to our duty. Let but reason rule us, and religion will. 1. Consider the greatness and glory of God, and therefore fear him, and from that principle serve and obey him. What is it that is thought to make a man great, but great honour, power, and possessions? Think then how great the Lord our God is, and greatly to be feared. (1.) He has great honour, a name above every name. He is God of gods, and Lord of lords, Deu 10:17. Angels are called gods, so are magistrates, and the Gentiles had gods many, and lords many, the creatures of their own fancy; but God is infinitely above all these nominal deities. What an absurdity would it be for them to worship other gods when the God to whom they had sworn allegiance was the God of gods! (2.) He has great power. He is a mighty God and terrible (Deu 10:17), who regardeth not persons. He has the power of a conqueror, and so he is terrible to those that resist him and rebel against him. He has the power of a judge, and so he is just to all those that appeal to him or appear before him. And it is as much the greatness and honour of a judge to be impartial in his justice, without respect to persons or bribes, as it is to a general to be terrible to the enemy. Our God is both. (3.) He has great possessions. Heaven and earth are his (Deu 10:14), and all the hosts and stars of both. Therefore he is able to bear us out in his service, and to make up the losses we sustain in discharging our duty to him. And yet therefore he has no need of us, nor any thing we have or can do; we are undone without him, but he is happy without us, which makes the condescensions of his grace, in accepting us and our services, truly admirable. Heaven and earth are his possession, and yet the Lord's portion is his people. 2. Consider the goodness and grace of God, and therefore love him, and from that principle serve and obey him. His goodness is his glory as much as his greatness. (1.) He is good to all. Whomsoever he finds miserable, to them he will be found merciful: He executes the judgment of the fatherless and widow, Deu 10:18. It is his honour to help the helpless, and to succour those that most need relief and that men are apt to do injury to, or at least to put a light upon. See Psa 68:4, Psa 68:5; Psa 146:7, Psa 146:9. (2.) But truly God is good to Israel in a special obligations to him: "He is they praise, and he is thy God, Deu 10:21. Therefore love him and serve him, because of the relation wherein he stands to thee. He is thy God, a God in covenant with thee, and as such he is thy praise," that is [1.] "He puts honour upon thee; he is the God in whom, all the day long, thou mayest boast that thou knowest him, and art known of him. If he is thy God, he is thy glory." [2.] "He expects honour from thee. He is thy praise," that is "he is the God whom thou art bound to praise; if he has not praise from thee, whence may he expect it?" He inhabits the praises of Israel. Consider, First, The gracious choice he made of Israel, Deu 10:15. "He had a delight in thy fathers, and therefore chose their seed." Not that there was any thing in them to merit his favour, or to recommend them to it, but so it seemed good in his eyes. He would be kind to them, though he had no need of them. Secondly, The great things he had done for Israel, Deu 10:21, Deu 10:22. He reminds them not only of what they had heard with their ears, and which their fathers had told them of, but of what they had seen with their eyes, and which they must tell their children of, particularly that within a few generations seventy souls (for they were no more when Jacob went down into Egypt) increased to a great nation, as the stars of heaven for multitude. And the more they were in number the more praise and service God expected from them; yet it proved, as in the old world, that when they began to multiply they corrupted themselves.

Eliphaz, in the beginning of his discourse, had been very sharp upon Job, and yet it does not appear that Job gave him any interruption, but heard him patiently till he had said all he had to say. Those that would make an impartial judgment of a discourse must hear it out, and take it entire. But, when he had concluded, he makes his reply, in which he speaks very feelingly. I. He represents his calamity, in general, as much heavier than either he had expressed it or they had apprehended it, Job 6:2, Job 6:3. He could not fully describe it; they would not fully apprehend it, or at least would not own that they did; and therefore he would gladly appeal to a third person, who had just weights and just balances with which to weigh his grief and calamity, and would do it with an impartial hand. He wished that they would set his grief and all the expressions of it in one scale, his calamity and all the particulars of it in the other, and (though he would not altogether justify himself in his grief) they would find (as he says, Job 23:2) that his stroke was heavier than his groaning; for, whatever his grief was, his calamity was heavier than the sand of the sea: it was complicated, it was aggravated, every grievance weighty, and all together numerous as the sand. "Therefore (says he) my words are swallowed up;" that is, "Therefore you must excuse both the brokenness and the bitterness of my expressions. Do not think it strange if my speech be not so fine and polite as that of an eloquent orator, or so grave and regular as that of a morose philosopher: no, in these circumstances I can pretend neither to the one nor to the other; my words are, as I am, quite swallowed up." Now, 1. He hereby complains of it as his unhappiness that his friends undertook to administer spiritual physic to him before they thoroughly understood his case and knew the worst of it. It is seldom that those who are at ease themselves rightly weigh the afflictions of the afflicted. Every one feels most from his own burden; few feel from other people's. 2. He excuses the passionate expressions he had used when he cursed his day. Though he could not himself justify all he had said, yet he thought his friends should not thus violently condemn it, for really the case was extraordinary, and that might be connived at in such a man of sorrows as he now was which in any common grief would by no means be allowed. 3. He bespeaks the charitable and compassionate sympathy of his friends with him, and hopes, by representing the greatness of his calamity, to bring them to a better temper towards him. To those that are pained it is some ease to be pitied. II. He complains of the trouble and terror of mind he was in as the sorest part of his calamity, Job 6:4. Herein he was a type of Christ, who, in his sufferings, complained most of the sufferings of his soul. Now is my soul troubled, Joh 12:27. My soul is exceedingly sorrowful, Mat 26:38. My God, my God, why hast thou forsaken me? Mat 27:46. Poor Job sadly complains here, 1. Of what he felt The arrows of the Almighty are within me. It was not so much the troubles themselves he was under that put him into this confusion, his poverty, disgrace, and bodily pain; but that which cut him to the heart and put him into this agitation, was to think that the God he loved and served had brought all this upon him and laid him under these marks of his displeasure. Note, Trouble of mind is the sorest trouble. A wounded spirit who can bear! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well afford to submit to it as long as he continues to the use of our reason and the peace of our consciences; but, if in either of these we be disturbed, our case is sad indeed and very pitiable. The way to prevent God's fiery darts of trouble is with the shield of faith to quench Satan's fiery darts of temptation. Observe, He calls them the arrows of the Almighty; for it is an instance of the power of God above that of any man that he can with his arrows reach the soul. He that made the soul can make his sword to approach to it. The poison or heat of these arrows is said to drink up his spirit, because it disturbed his reason, shook his resolution, exhausted his vigour, and threatened his life; and therefore his passionate expressions, though they could not be justified, might be excused. 2. Of what he feared. He saw himself charged by the terrors of God, as by an army set in battle-array, and surrounded by them. God, by his terrors, fought against him. As he had no comfort when he retired inward into his own bosom, so he had none when he looked upward towards Heaven. He that used to be encouraged with the consolations of God not only wanted those, but was amazed with the terrors of God. III. He reflects upon his friends for their severe censures of his complaints and their unskilful management of his case. 1. Their reproofs were causeless. He complained, it is true, now that he was in this affliction, but he never used to complain, as those do who are of a fretful unquiet spirit, when he was in prosperity: he did not bray when he had grass, nor low over his fodder, Job 6:5. But, now that he was utterly deprived of all his comforts, he must be a stock or a stone, and not have the sense of an ox or a wild ass, if he did not give some vent to his grief. He was forced to eat unsavoury meats, and was so poor that he had not a grain of salt wherewith to season them, nor to give a little taste to the white of an egg, which was now the choicest dish he had at his table, Job 6:6. Even that food which once he would have scorned to touch he was now glad of, and it was his sorrowful meat, Job 6:7. Note, It is wisdom not to use ourselves or our children to be nice and dainty about meat and drink, because we know not how we or they may be reduced, nor how that which we now disdain may be made acceptable by necessity. 2. Their comforts were sapless and insipid; so some understand Job 6:6, Job 6:7. He complains he had nothing now offered to him for his relief that was proper for him, no cordial, nothing to revive and cheer his spirits; what they had afforded was in itself as tasteless as the white of an egg, and, when applied to him, as loathsome and burdensome as the most sorrowful meat. I am sorry he should say thus of what Eliphaz had excellently well said, Job 5:8, etc. But peevish spirits are too apt thus to abuse their comforters.

This is a noble discourse of Job's concerning the wisdom, power, and sovereignty of God, in ordering and disposing of all the affairs of the children of men, according to the counsel of his own will, which none dares gainsay or can resist. Take both him and them out of the controversy in which they were so warmly engaged, and they all spoke admirably well; but, in that, we sometimes scarcely know what to make of them. It were well if wise and good men, that differ in their apprehensions about minor things, would see it to be for their honour and comfort, and the edification of others, to dwell most upon those great things in which they are agreed. On this subject Job speaks like himself. Here are no passionate complaints, no peevish reflections, but every thing masculine and great. I. He asserts the unsearchable wisdom and irresistible power of God. It is allowed that among men there is wisdom and understanding, Job 12:12. But it is to be found only with some few, with the ancient, and those who are blessed with length of days, who get it by long experience and constant experience; and, when they have got the wisdom, they have lost their strength and are unable to execute the results of their wisdom. But now with God there are both wisdom and strength, wisdom to design the best and strength to accomplish what is designed. He does not get counsel or understanding, as we do, by observation, but he has it essentially and eternally in himself, Job 12:13. What is the wisdom of ancient men compared with the wisdom of the ancient of days! It is but little that we know, and less that we can do; but God can do every thing, and no thought can be withheld from him. Happy are those who have this God for their God, for they have infinite wisdom and strength engaged for them. Foolish and fruitless are all the attempts of men against him (Job 12:14): He breaketh down, and it cannot be built again. Note, There is no contending with the divine providence, nor breaking the measures of it. As he had said before (Job 9:12), He takes away, and who can hinder him? so he says again. What God says cannot be gainsaid, nor what he does undone. There is no rebuilding what God will have to lie in ruins; witness the tower of Babel, which the undertakers could not go on with, and the desolations of Sodom and Gomorrah, which could never be repaired. See Isa 25:2; Eze 26:14; Rev 18:21. There is no releasing those whom God has condemned to a perpetual imprisonment; if he shut up a man by sickness, reduce him to straits, and embarrass him in his affairs, there can be no opening. He shuts up in the grave, and none can break open those sealed doors - shuts up in hell, in chains of darkness, and none can pass that great gulf fixed. II. He gives an instance, for the proof of this doctrine in nature, Job 12:15. God has the command of the waters, binds them as in a garment (Pro 30:4), holds them in the hollow of his hand (Isa 40:12); and he can punish the children of men either by the defect or by the excess of them. As men break the laws of virtue by extremes on each hand, both defects and excesses, while virtue is in the mean, so God corrects them by extremes, and denies them the mercy which is in the mean. 1. Great droughts are sometimes great judgments: He withholds the waters, and they dry up; if the heaven be as brass, the earth is as iron; if the rain be denied, fountains dry up and their streams are wanted, fields are parched and their fruits are wanted, Amo 4:7. 2. Great wet is sometimes a great judgment. He raises the waters, and overturns the earth, the productions of it, the buildings upon it. A sweeping rain is said to leave no food, Pro 28:3. See how many ways God has of contending with a sinful people and taking from them abused, forfeited, mercies; and how utterly unable we are to contend with him. If we might invert the order, this verse would fitly refer to Noah's flood, that ever memorable instance of the divine power. God then, in wrath, sent the waters out, and they overturned the earth; but in mercy he withheld them, shut the windows of heaven and the fountains of the great deep, and then, in a little time, they dried up. III. He gives many instances of it in God's powerful management of the children of men, crossing their purposes and serving his own by them and upon them, overruling all their counsels, overpowering all their attempts, and overcoming all their oppositions. What changes does God make with men! what turns does he give them! how easily, how surprisingly! 1. In general (Job 12:16): With him are strength and reason (so some translate it), strength and consistency with himself: it is an elegant word in the original. With him are the very quintessence and extract of wisdom. With him are power and all that is; so some read it. He is what he is of himself, and by him and in him all things subsist. Having this strength and wisdom, he knows how to make use, not only of those who are wise and good, who willingly and designedly serve him, but even of those who are foolish and bad, who, one would think, could be made no way serviceable to the designs of his providence: The deceived and the deceiver are his; the simplest men that are deceived are not below his notice; the subtlest men that deceive cannot with all their subtlety escape his cognizance. The world is full of deceit; the one half of mankind cheats the other, and God suffers it to be so, and from both will at last bring glory to himself. The deceivers make tools of the deceived, but the great God makes tools of them both, wherewith he works, and none can hinder him. He has wisdom and might enough to manage all the fools and knaves in the world, and knows how to serve his own purposes by them, notwithstanding the weakness of the one and the wickedness of the other. When Jacob by a fraud got the blessing the design of God's grace was served; when Ahab was drawn by a false prophecy into an expedition that was his ruin the design of God's justice was served; and in both the deceived and the deceiver were at his disposal. See Eze 14:9. God would not suffer the sin of the deceiver, nor the misery of the deceived, if he knew not how to set bounds to both and bring glory to himself out of both. Hallelujah, the Lord God omnipotent thus reigns; and it is well he does, for otherwise there is so little wisdom and so little honesty in the world that it would all have been in confusion and ruin long ago. 2. He next descends to the particular instances of the wisdom and power of God in the revolutions of states and kingdoms; for thence he fetches his proofs, rather than from the like operations of Providence concerning private persons and families, because the more high and public the station is in which men are placed the more the changes that befal them are taken notice of, and consequently the more illustriously does Providence shine forth in them. And it is easy to argue, If God can thus turn and toss the great ones of the earth, like a ball in a large place (as the prophet speaks, Isa 22:18), much more the little ones; and with him to whom states and kingdoms must submit it is surely the greatest madness for us to contend. Some think that Job here refers to the extirpation of those powerful nations, the Rephaim, the Zuzim, the Emim, and the Horites (mentioned Gen 14:5, Gen 14:6; Deu 2:10, Deu 2:20), in which perhaps it was particularly noticed how strangely they were infatuated and enfeebled: if so, it is designed to show that whenever the like is done in the affairs of nations it is God that does it, and we must therein observe his sovereign dominion, even over those that think themselves most powerful, politic, and absolute. Compare this with that of Eliphaz, Job 5:12, etc. Let us gather up the particular changes here specified, which God makes upon persons, either for the destruction of nations and the planting of others in their room or for the turning out of a particular government and ministry and the elevation of another in its room, which may be a blessing to the kingdom; witness the glorious Revolution in our own land twenty years ago, in which we saw as happy an exposition as ever was given of this discourse of Job's. (1.) Those that were wise are sometimes strangely infatuated, and in this the hand of God must be acknowledged (Job 12:17): He leadeth counsellors away spoiled, as trophies of his victory over them, spoiled of all the honour and wealth they have got by their policy, nay, spoiled of the wisdom itself for which they have been celebrated and the success they promised themselves in their projects. His counsel stands, while all their devices are brought to nought and their designs baffled, and so they are spoiled both of the satisfaction and of the reputation of their wisdom. He maketh the judges fools. By a work on their minds he deprives them of their qualifications for business, and so they become really fools; and by his disposal of their affairs he makes the issue and event of their projects to be quite contrary to what they themselves intended, and so he makes them look like fools. The counsel of Ahithophel, one in whom this scripture was remarkably fulfilled, became foolishness, and he, according to his name, the brother of a fool. See Isa 19:13, The princes of Zoan have become fools; they have seduced Egypt, even those that are the stay of the tribes thereof. Let not the wise man therefore glory in his wisdom, nor the ablest counsellors and judges be proud of their station, but humbly depend upon God for the continuance of their abilities. Even the aged, who seem to hold their wisdom by prescription, and think they have got it by their own industry and therefore have an indefeasible title to it, may yet be deprived of it, and often are, by the infirmities of age, which make them twice children: He taketh away the understanding of the aged, Job 12:20. The aged, who were most depended on for advice, fail those that depended on them. We read of an old and yet foolish king, Ecc 4:13. (2.) Those that were high and in authority are strangely brought down, impoverished, and enslaved, and it is God that humbles them (Job 12:18): He looseth the bond of kings, and taketh from them the power wherewith they ruled their subjects, perhaps enslaved them and ruled them with rigour; he strips them of all the ensigns of their honour and authority, and all the supports of their tyranny, unbuckles their belts, so that the sword drops from their side, and then no marvel if the crown quickly drops from their head, on which immediately follows the girding of their loins with a girdle, a badge of servitude, for servants went with their loins girt. Thus he leads great princes away spoiled of all their power and wealth, and that in which they pleased and prided themselves, Job 12:19. Note, Kings are not exempt from God's jurisdiction. To us they are gods, but men to him, and subject to more than the common changes of human life. (3.) Those that were strong are strangely weakened, and it is God that weakens them (Job 12:21) and overthrows the mighty. Job 12:19. Strong bodies are weakened by age and sickness; powerful armies moulder and come to nothing, and their strength will not secure them from a fatal overthrow. No force can stand before Omnipotence, no, not that of Goliath. (4.) Those that were famed for eloquence, and entrusted with public business, are strangely silenced, and have nothing to say (Job 12:20): He removeth away the speech of the trusty, so that they cannot speak as they intended and as they used to do, with freedom and clearness, but blunder, and falter, and make nothing of it. Or they cannot speak what they intended, but the contrary, as Balaam, who blessed those whom he was called to curse. Let not the orator therefore be proud of his rhetoric, nor use it to any bad purposes, lest God take it away, who made man's mouth. (5.) Those that were honoured and admired strangely fall into disgrace (Job 12:21): He poureth contempt upon princes. He leaves them to themselves to do mean things, or alters the opinions of men concerning them. If princes themselves dishonour God and despise him, if they offer indignities to the people of God and trample upon them, they shall be lightly esteemed, and God will pour contempt upon them. See Psa 107:40. Commonly none more abject in themselves, nor more abused by others when they are down, than those who were haughty and insolent when they were in power. (6.) That which was secret, and lay hidden, is strangely brought to light and laid open (Job 12:22): He discovers deep things out of darkness. Plots closely laid are discovered and defeated; wickedness closely committed and artfully concealed is discovered, and the guilty are brought to condign punishment - secret treasons (Ecc 10:20), secret murders, secret whoredoms. The cabinet-councils of princes are before God's eye, Kg2 6:11. (7.) Kingdoms have their ebbings and flowings, their waxings and wanings; and both are from God (Job 12:23): He sometimes increases their numbers, and enlarges their bounds, so that they make a figure among the nations and become formidable; but after a while, by some undiscerned cause perhaps, they are destroyed and straitened, made few and poor, cut short and many of them cut off, and so they are rendered despicable among their neighbours, and those that were the head become the tail of the nations. See Psa 107:38, Psa 107:39. (8.) Those that were bold and courageous, and made nothing of dangers, are strangely cowed and dispirited; and this also is the Lord's doing (Job 12:24): He taketh away the heart cf the chief of the people, that were their leaders and commanders, and were most famed for their martial fire and great achievements; when any thing is to be done they are heartless, and ready to flee at the shaking of a leaf. Psa 76:5. (9.) Those that were driving on their projects with full speed are strangely bewildered and at a loss; they know not where they are nor what they do, are unsteady in their counsels and uncertain in their motions, off and on, this way and that way, wandering like men in a desert (Job 12:24), groping like men in the dark, and staggering like men in drink, Job 12:25. Isa 59:10. Note, God can soon nonplus the deepest politicians and bring the greatest wits to their wits' end, to show that wherein they deal proudly he is above them. Thus are the revolutions of kingdoms wonderfully brought about by an overruling Providence. Heaven and earth are shaken, but the Lord sits King for ever, and with him we look for a kingdom that cannot be shaken.

Zophar, having described the many embarrassments and vexations which commonly attend the wicked practices of oppressors and cruel men, here comes to show their utter ruin at last. I. Their ruin will take its rise from God's wrath and vengeance, Job 20:23. The hand of the wicked was upon him (Job 20:22), every hand of the wicked. His hand was against every one, and therefore every man's hand will be against him. Yet, in grappling with these, he might go near to make his part good; but his heart cannot endure, nor his hands be strong, when God shall deal with him (Eze 22:14), when God shall cast the fury of his wrath upon him and rain it upon him. Every word here speaks terror. It is not only the justice of God that is engaged against him, but his wrath, the deep resentment of provocations given to himself; it is the fury of his wrath, incensed to the highest degree; it is cast upon him with force and fierceness; it is rained upon him in abundance; it comes on his head like the fire and brimstone upon Sodom, to which the psalmist also refers, Psa 11:6. On the wicked God shall rain fire and brimstone. There is no fence against this, but in Christ, who is the only covert from the storm and tempest, Isa 32:2. This wrath shall be cast upon him when he is about to fill his belly, just going to glut himself with what he has gotten and promising himself abundant satisfaction in it. Then, when he is eating, shall this tempest surprise him, when he is secure and easy, and in apprehension of no danger; as the ruin of the old world and Sodom came when they were in the depth of their security and the height of their sensuality, as Christ observes, Luk 17:26, etc. Perhaps Zophar here reflects on the death of Job's children when they were eating and drinking. II. Their ruin will be inevitable, and there will be no possibility of escaping it (Job 20:24): He shall flee from the iron weapon. Flight argues guilt. He will not humble himself under the judgments of God, nor seek means to make his peace with him. All his care is to escape the vengeance that pursues him, but in vain: if he escape the sword, yet the bow of steel shall strike him through. God has weapons of all sorts; he has both whet his sword and bent his bow (Psa 7:12, Psa 7:13); he can deal with his enemies cominus vel eminus - at hand or afar off. He has a sword for those that think to fight it out with him by their strength, and a bow for those that think to avoid him by their craft. See Isa 24:17, Isa 24:18; Jer 48:43, Jer 48:44. He that is marked for ruin, though he may escape one judgment, will find another ready for him. III. It will be a total terrible ruin. When the dart that has struck him through (for when God shoots he is sure to hit his mark, when he strikes he strikes home) comes to be drawn out of his body, when the glittering sword (the lightning, so the word is), the flaming sword, the sword that is bathed in heaven (Isa 34:5), comes out of his gall, O what terrors are upon him! How strong are the convulsions, how violent are the dying agonies! How terrible are the arrests of death to a wicked man! IV. Sometimes it is a ruin that comes upon him insensibly, Job 20:26. 1. The darkness he is wrapped up in is a hidden darkness: it is all darkness, utter darkness, without the least mixture of light, and it is hid in his secret place, whither he has retreated and where he hopes to shelter himself; he never retires into his own conscience but he finds himself in the dark and utterly at a loss. 2. The fire he is consumed by is a fire not blown, kindled without noise, a consumption which every body sees the effect of, but nobody sees the cause of. It is plain that the gourd is withered, but the worm at the root, that causes it to wither, is out of sight. He is wasted by a soft gentle fire - surely, but very slowly. When the fuel is very combustible, the fire needs no blowing, and that is his case; he is ripe for ruin. The proud, and those that do wickedly, shall be stubble, Mal 4:1. An unquenchable fire shall consume him (so some read it), and that is certainly true of hell-fire. V. It is a ruin, not only to himself, but to his family: It shall go ill with him that is left in his tabernacle, for the curse shall reach him, and he shall be cut off perhaps by the same grievous disease. There is an entail of wrath upon the family, which will destroy both his heirs and his inheritance, Job 20:28. 1. His posterity will be rooted out: The increase of his house shall depart, shall either be cut off by untimely deaths or forced to run their country. Numerous and growing families, if wicked and vile, are soon reduced, dispersed, and extirpated, by the judgments of God. 2. His estate will be sunk. His goods shall flow away from his family as fast as ever they flowed into it, when the day of God's wrath comes, for which, all the while his estate was in the getting by fraud and oppression, he was treasuring up wrath. VI. It is a ruin which will manifestly appear to be just and righteous, and what he has brought upon himself by his own wickedness; for (Job 20:27) the heaven shall reveal his iniquity, that is, the God of heaven, who sees all the secret wickedness of the wicked, will, by some means or other, let all the world know what a base man he has been, that they may own the justice of God in all that is brought upon him. The earth also shall rise up against him, both to discover his wickedness and to avenge it. The earth shall disclose her blood, Isa 26:21. The earth will rise up against him (as the stomach rises against that which is loathsome), and will no longer keep him. The heaven reveals his iniquity, and therefore will not receive him. Whither then must he go but to hell? If the God of heaven and earth be his enemy, neither heaven nor earth will show him any kindness, but all the hosts of both are and will be at war with him. VII. Zophar concludes like an orator (Job 20:29): This is the portion of a wicked man from God; it is allotted him, it is designed him, as his portion. He will have it at last, as a child has his portion, and he will have it for a perpetuity; it is what he must abide by: This is the heritage of his decree from God; it is the settled rule of his judgment, and fair warning is given of it. O wicked man! thou shalt surely die, Eze 33:8. Though impenitent sinners do not always fall under such temporal judgments as are here described (therein Zophar was mistaken), yet the wrath of God abides upon them, and they are made miserable by spiritual judgments, which are much worse, their consciences being either, on the one hand, a terror to them, and then they are in continual amazement, or, on the other hand, seared and silenced, and then they are given up to a reprobate sense and bound over to eternal ruin. Never was any doctrine better explained, or worse applied, than this by Zophar, who intended by all this to prove Job a hypocrite. Let us receive the good explication, and make a better application, for warning to ourselves to stand in awe and not to sin.

One would not have thought that Job, when he was in so much pain and misery, could banter his friend as he does here and make himself merry with the impertinency of his discourse. Bildad thought that he had made a fine speech, that the matter was so weighty, and the language so fine, that he had gained the reputation both of an oracle and of an orator; but Job peevishly enough shows that his performance was not so valuable as he thought it and ridicules him for it. He shows, I. That there was no great matter to be found in it (Job 26:3): How hast thou plentifully declared the thing as it is? This is spoken ironically, upbraiding Bildad with the good conceit he himself had of what he had said. 1. He thought he had spoken very clearly, had declared the thing as it is. He was very fond (as we are all apt to be) of his own notions, and thought they only were right, and true, and intelligible, and all other notions of the thing were false, mistaken, and confused; whereas, when we speak of the glory of God, we cannot declare the thing as it is, for we see it through a glass darkly, or but by reflection, and shall not see him as he is till we come to heaven. Here we cannot order our speech concerning him, Job 37:19. 2. He thought he had spoken very fully, though in few words, that he had plentifully declared it, and, alas! it was but poorly and scantily that he declared it, in comparison with the vast compass and copiousness of the subject. II. That there was no great use to be made of it. Cui bono - What good hast thou done by all that thou hast said? How hast thou, with all this mighty flourish, helped him that is without power? Job 26:2. How hast thou, with thy grave dictates, counselled him that has no wisdom? Job 26:3. Job would convince him, 1. That he had done God no service by it, nor made him in the least beholden to him. It is indeed our duty, and will be our honour, to speak on God's behalf; but we must not think that he needs our service, or is indebted to us for it, nor will he accept it if it come from a spirit of contention and contradiction, and not from a sincere regard to God's glory. 2. That he had done his cause no service by it. He thought his friends were mightily beholden to him for helping them, at a dead lift, to make their part good against Job, when they were quite at a loss, and had no strength, no wisdom. Even weak disputants, when warm, are apt to think truth more beholden to them than it really is. 3. That he had done him no service by it. He pretended to convince, instruct, and comfort, Job; but, alas! what he had said was so little to the purpose that it would not avail to rectify any mistakes, nor to assist him either in bearing his afflictions or in getting good by them: "To whom has thou uttered words? Job 26:4. Was it to me that thou didst direct thy discourse? And dost thou take me for such a child as to need these instructions? Or dost thou think them proper for one in my condition?" Every thing that is true and good is not suitable and seasonable. To one that was humbled, and broken, and grieved in spirit, as Job was, he ought to have preached of the grace and mercy of God, rather than of his greatness and majesty, to have laid before him the consolations rather than the terrors of the Almighty. Christ knows how to speak what is proper for the weary (Isa 50:4), and his ministers should learn rightly to divide the word of truth, and not make those sad whom God would not have made sad, as Bildad did; and therefore Job asks him, Whose spirit came from thee? that is, "What troubled soul would ever be revived, and relieved, and brought to itself, by such discourses as these?" Thus are we often disappointed in our expectations from our friends who should comfort us, but the Comforter, who is the Holy Ghost, never mistakes in his operations nor misses of his end.

Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge, Job 34:2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, Co1 10:15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, Job 34:3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, Job 34:4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: "Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise." Note, We are then likely to discern what is right when we agree to assist one another in searching it out. II. He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them. 1. He recites the words which Job had spoken, as nearly as he can remember. (1.) He had insisted upon his own innocency. Job hath said, I am righteous (Job 34:5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? Job 34:6. Job had spoken to this purport, My righteousness I hold fast, Job 27:6. (2.) He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, Job 27:2. (3.) He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand, Job 16:16, Job 16:17. (4.) He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (Job 34:9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God, Mal 3:14. This Elihu gathers as Job's opinion, by an innuendo from what he said (Job 9:22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame. 2. He charges Job very high upon it. In general, What man is like Job? Job 34:7. "Did you ever know such a man as Job, or ever hear a man talk at such an extravagant rate?" He represents him, (1.) As sitting in the seat of the scornful: "He drinketh up scorning like water," that is, "he takes a great deal of liberty to reproach both God and his friends, takes a pleasure in so doing, and is very liberal in his reflections." Or, "He is very greedy in receiving and hearkening to the scorns and contempts which others cast upon their brethren, is well pleased with them and extols them." Or, as some explain it, "By these foolish expressions of his he makes himself the object of scorn, lays himself very open to reproach, and gives occasion to others to laugh at him; while his religion suffers by them, and the reputation of that is wounded through his side." We have need to pray that God will never leave us to ourselves to say or do any thing which may make us a reproach to the foolish, Psa 39:8. (2.) As walking in the course of the ungodly, and standing in the way of sinners: He goes in company with the workers of iniquity (Job 34:8), not that in his conversation he did associate with them, but in his opinion he did favour and countenance them, and strengthen their hands. If (as it follows, Job 34:9, for the proof of this) it profits a man nothing to delight himself in God, why should he not lay the reins on the neck of his lusts and herd with the workers of iniquity? He that says, I have cleansed my hands in vain, does not only offend against the generation of God's children (Psa 72:13, Psa 72:14), but gratifies his enemies, and says as they say.

The psalmist here sets himself to give to God the glory due to his name. Dr. Hammond grounds a conjecture upon the title of this psalm concerning the occasion of penning it. It is said to be upon Gittith, which is generally taken for the tune, or musical instrument, with which this psalm was to be sung; but he renders it upon the Gittite, that is, Goliath the Gittite, whom he vanquished and slew (1 Sa. 17); that enemy was stilled by him who was, in comparison, but a babe and a suckling. The conjecture would be probable enough but that we find two other psalms with the same title, Ps. 81 and Psa 84:1. Two things David here admires: - I. How plainly God displays his glory himself, Psa 8:1. He addresses himself to God with all humility and reverence, as the Lord and his people's Lord: O Lord our Lord! If we believe that God is the Lord, we must avouch and acknowledge him to be ours. He is ours, for he made us, protects us, and takes special care of us. He must be ours, for we are bound to obey him and submit to him; we must own the relation, not only when we come to pray to God, as a plea with him to show us mercy, but when we come to praise him, as an argument with ourselves to give him glory: and we shall never think we can do that with affection enough if we consider, 1. How brightly God's glory shines even in this lower world: How excellent is his name in all the earth! The works of creation and Providence evince and proclaim to all the world that there is an infinite Being, the fountain of all being, power, and perfection, the sovereign ruler, powerful protector, and bountiful benefactor of all the creatures. How great, how illustrious, how magnificent, is his name in all the earth! The light of it shines in men's faces every where (Rom 1:20); if they shut their eyes against it, that is their fault. There is no speech or language but the voice of God's name either is heard in it or may be. But this looks further, to the gospel of Christ, by which the name of God, as it is notified by divine revelation, which before was great in Israel only, came to be so in all the earth, the utmost ends of which have thus been made to see God's great salvation, Mar 16:15, Mar 16:16. 2. How much more brightly it shines in the upper world: Thou hast set thy glory above the heavens. (1.) God is infinitely more glorious and excellent than the noblest of creatures and those that shine most brightly. (2.) Whereas we, on this earth, only hear God's excellent name, and praise that, the angels and blessed spirits above see his glory, and praise that, and yet he is exalted far above even their blessing and praise. (3.) In the exaltation of the Lord Jesus to the right hand of God, who is the brightness of his Father's glory and the express image of his person, God set his glory above the heavens, far above all principalities and powers. II. How powerfully he proclaims it by the weakest of his creatures (Psa 8:2): Out of the mouth of babes and sucklings hast thou ordained strength, or perfected praise, the praise of thy strength, Mat 21:16. This intimates the glory of God, 1. In the kingdom of nature. The care God takes of little children (when they first come into the world the most helpless of all animals), the special protection they are under, and the provision nature has made for them, ought to be acknowledged by every one of us, to the glory of God, as a great instance of his power and goodness, and the more sensibly because we have all had the benefit of it, for to this we owe it that we died not from the womb, that the knees then prevented us, and the breasts, that we should suck. "This is such an instance of thy goodness, as may for ever put to silence the enemies of thy glory, who say, There is no God." 2. In the kingdom of Providence. In the government of this lower world he makes use of the children of men, some that know him and others that do not (Isa 45:4), and these such as have been babes and sucklings; nay, sometimes he is pleased to serve his own purposes by the ministry of such as are still, in wisdom and strength, little better than babes and sucklings. 3. In the kingdom of grace, the kingdom of the Messiah. It is here foretold that by the apostles, who were looked upon but as babes, unlearned and ignorant men (Act 4:13), mean and despicable, and by the foolishness of their preaching, the devil's kingdom should be thrown down as Jericho's walls were by the sound of rams' horns. The gospel is called the arm of the Lord and the rod of his strength; this was ordained to work wonders, not out of the mouth of philosophers or orators, politicians or statesmen, but of a company of poor fishermen, who lay under the greatest external disadvantages; yea, we hear children crying, Hosanna to the Son of David, when the chief priests and Pharisees owned him not, but despised and rejected him; to that therefore our Saviour applied this (Mat 21:16) and by it stilled the enemy. Sometimes the grace of God appears wonderfully in young children, and he teaches those knowledge, and makes those to understand doctrine, who are but newly weaned from the milk and drawn from the breasts, Isa 28:9. Sometimes the power of God brings to pass great things in his church by very weak and unlikely instruments, and confounds the noble, wise, and mighty, by the base, and weak, and foolish things of the world, that no flesh may glory in his presence, but the excellency of the power may the more evidently appear to be of God, and not of man, Co1 1:27, Co1 1:28. This he does because of his enemies, because they are insolent and haughty, that he may still them, may put them to silence, and put them to shame, and so be justly avenged on the avengers; see Act 4:14; Act 6:10. The devil is the great enemy and avenger, and by the preaching of the gospel he was in a great measure stilled, his oracles were silenced, the advocates of his cause were confounded, and unclean spirits themselves were not suffered to speak. In singing this let us give God the glory of his great name, and of the great things he has done by the power of his gospel, in the chariot of which the exalted Redeemer rides forth conquering and to conquer, and ought to be attended, not only with our praises, but with our best wishes. Praise is perfected (that is, God is in the highest degree glorified) when strength is ordained out of the mouth of babes and sucklings.

Some make Shoshannim, in the title, to signify an instrument of six strings; others take it in its primitive signification for lilies or roses, which probably were strewed, with other flowers, at nuptial solemnities; and then it is easily applicable to Christ who calls himself the rose of Sharon and the lily of the valleys, Sol 2:1. It is a song of loves, concerning the holy love that is between Christ and his church. It is a song of the well-beloved, the virgins, the companions of the bride (Psa 45:14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to sing a new song, Rev 14:3, Rev 14:4. I. The preface (Psa 45:1) speaks, 1. The dignity of the subject. It is a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved: My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, Pe1 1:11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Ecc 5:2. (2.) It was well expressed: I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others," that is speaking by rote; but, "the things which I have myself studied." Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Psa 66:16. [2.] With all possible cheerfulness, freedom, and fluency: "My tongue is as the pen of a ready writer, guided by my heart in every word as the pen is by the hand." We call the prophets the penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as the pen of a ready writer, to leave it upon record. II. In these verses the Lord Jesus is represented, 1. As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (Psa 45:2): Thou art fairer than the children of men, than any of them. He proposed (Psa 45:1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it: Thou are fair, thou art fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love. 2. As the great favourite of heaven. He is fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us; Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, Joh 1:16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Luk 4:22. The gospel of grace is poured into his lips; for it began to be spoken by the Lord, and from him we receive it. He has the words of eternal life. The spirit of prophecy is put into thy lips; so the Chaldee. (2.) He has the blessing, and he has it for us. "Therefore, because thou art the great trustee of divine grace for the use and benefit of the children of men, therefore God has blessed thee for ever, has made thee an everlasting blessing, so as that in thee all the nations of the earth shall be blessed." Where God gives his grace he will give his blessing. We are blessed with spiritual blessings in Christ Jesus, Eph 1:3. 3. As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, Deu 24:5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here, (1.) His preparations for war (Psa 45:3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth, Rev 19:15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh. (2.) His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence - his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously, Psa 45:4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa 52:10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. "Thy kingdom come; Go on and prosper." (3.) The glorious cause in which he is engaged - because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, Co1 4:12, Co1 4:13; Ti2 2:25. [2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Mat 11:29 (the gentleness of Christ is of mighty force, Co2 10:1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed. (4.) The success of his expedition: "Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things." [1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, Joh 16:8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Luk 21:26) and great men and chief captains call to the rocks and mountains to fall on them, Rev 6:15. The next verse describes these terrible things (Psa 45:5): Thy arrows are sharp in the heart of the king's enemies. First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Mat 21:44. Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Psa 110:1. Those that would not have him to reign over them shall be brought forth and slain before him (Luk 19:27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.

The entitling of this David's psalm of praise may intimate not only that he was the penman of it, but that he took a particular pleasure in it and sung it often; it was his companion wherever he went. In this former part of the psalm God's glorious attributes are praised, as, in the latter part of the psalm, his kingdom and the administration of it. Observe, I. Who shall be employed in giving glory to God. 1. Whatever others do, the psalmist will himself be much in praising God. To this good work he here excites himself, engages himself, and has his heart much enlarged in it. What he does, that he will do, having more and more satisfaction in it. It was his duty; it was his delight. Observe, (1.) How he expresses the work itself: "I will extol thee, and bless thy name (Psa 145:1); I will speak well of thee, as thou hast made thyself known, and will therein express my own high thoughts of thee and endeavour to raise the like in others." When we speak honourably of God, this is graciously interpreted and accepted as an extolling of him. Again (Psa 145:2): I will bless thee, I will praise thy name; the repetition intimates the fervency of his affection to this work, the fixedness of his purpose to abound in it, and the frequency of his performances therein. Again (Psa 145:5): I will speak of thy honour, and (Psa 145:6) I will declare thy greatness. He would give glory to God, not only in his solemn devotions, but in his common conversation. If the heart be full of God, out of the abundance of that the mouth will speak with reverence, to his praise, upon all occasions. What subject of discourse can we find more noble, more copious, more pleasant, useful, and unexceptionable, than the glory of God? (2.) How he expresses his resolution to persevere in it. [1.] He will be constant to this work: Every day will I bless thee. Praising God must be our daily work. No day must pass, though ever so busy a day, though ever so sorrowful a day, without praising God. We ought to reckon it the most needful of our daily employments, and the most delightful of our daily comforts. God is every day blessing us, doing well for us; there is therefore reason that we should be every day blessing him, speaking well of him. [2.] He will continue in it: I will bless thee for ever and ever, Psa 145:1 and again Psa 145:2. This intimates, First, That he resolved to continue in this work to the end of his life, throughout his ever in this world. Secondly, That the psalms he penned should be made use of in praising God by the church to the end of time, Ch2 29:30. Thirdly, That he hoped to be praising God to all eternity in the other world. Those that make praise their constant work on earth shall have it their everlasting bliss in heaven. 2. He doubts not but others also would be forward to this work. (1.) "They shall concur in it now; they shall join with me in it: When I declare thy greatness men shall speak of it (Psa 145:6); they shall abundantly utter it" (Psa 145:7), or pour it out (as the word is); they shall praise God with a gracious fluency, better than the most curious oratory. David's zeal would provoke many, and it has done so. (2.) "They shall keep it up when I am gone, in an uninterrupted succession (Psa 145:4): One generation shall praise thy works to another." The generation that is going off shall tell them to that which is rising up, shall tell what they have seen in their days and what they have heard from their fathers; they shall fully and particularly declare thy mighty acts (Psa 78:3); and the generation that is rising up shall follow the example of that which is going off: so that the death of God's worshippers shall be no diminution of his worship, for a new generation shall rise up in their room to carry on that good work, more or less, to the end of time, when it shall be left to that world to do it in which there is no succession of generations. II. What we must give to God the glory of. 1. Of his greatness and his great works. We must declare, Great is the Lord, his presence infinite, his power irresistible, his brightness insupportable, his majesty awful, his dominion boundless, and his sovereignty incontestable; and therefore there is no dispute, but great is the Lord, and, if great, then greatly to be praised, with all that is within us, to the utmost of our power, and with all the circumstances of solemnity imaginable. His greatness indeed cannot be comprehended, for it is unsearchable; who can conceive or express how great God is? But then it is so much the more to be praised. When we cannot, by searching, find the bottom, we must sit down at the brink, and adore the depth, Rom 11:33. God is great, for, (1.) His majesty is glorious in the upper world, above the heavens, where he has set his glory; and when we are declaring his greatness we must not fail to speak of the glorious honour of his majesty, the splendour of the glory of his majesty (Psa 145:5), how brightly he shines in the upper world, so as to dazzle the eyes of the angels themselves, and oblige them to cover their faces, as unable to bear the lustre of it. (2.) His works are wondrous in this lower world. The preservation, maintenance, and government of all the creatures, proclaim the Creator very great. When therefore we declare his greatness we must observe the unquestionable proofs of it, and must declare his mighty acts (Psa 145:4), speak of his wondrous works (Psa 145:5), the might of his terrible acts, Psa 145:6. We must see God acting and working in all the affairs of this lower world. Various instruments are used, but in all events God is the supreme director; it is he that performs all things. Much of his power is seen in the operations of his providence (they are mighty acts, such as cannot be paralleled by the strength of any creature), and much of his justice - they are terrible acts, awful to saints, dreadful to sinners. These we should take all occasions to speak of, observing the finger of God, his hand, his arm, in all, that we may marvel. 2. Of his goodness; this is his glory, Exo 33:19. It is what he glories in (Exo 34:6, Exo 34:7), and it is what we must give him the glory of: They shall abundantly utter the memory of thy great goodness, Psa 145:7. God's goodness is great goodness, the treasures of it can never be exhausted, nay, they can never be lessened, for he ever will be as rich in mercy as he ever was. It is memorable goodness; it is what we ought always to lay before us, always to have in mind and preserve the memorials of, for it is worthy to be had in everlasting remembrance; and the remembrance we retain of God's goodness we should utter, we should abundantly utter, as those who are full of it, very full of it, and desire that others may be acquainted and affected with it. But, whenever we utter God's great goodness, we must not forget, at the same time, to sing of his righteousness; for, as he is gracious in rewarding those that serve him faithfully, so he is righteous in punishing those that rebel against him. Impartial and inflexible justice is as surely in God as inexhaustible goodness; and we must sing of both together, Rom 11:22. (1.) There is a fountain of goodness in God's nature (Psa 145:8): The Lord is gracious to those that serve him; he is full of compassion to those that need him, slow to anger to those that have offended him, and of great mercy to all that seek him and sue to him. he is ready to give, and ready to forgive, more ready than we are to ask, than we are to repent. (2.) There are streams of goodness in all the dispensations of his providence, Psa 145:9. As he is good, so he does good; he is good to all, to all his creatures, from the highest angel to the meanest worm, to all but devils and damned sinners, that have shut themselves out from his goodness. His tender mercies are over all his works. [1.] All his works, all his creatures, receive the fruits of his merciful care and bounty. It is extended to them all; he hates nothing that he has made. [2.] The works of his mercy out-shine all his other works, and declare him more than any of them. In nothing will the glory of God be for ever so illustrious as in the vessels of mercy ordained to glory. To the divine goodness will the everlasting hallelujahs of all the saints be sung.

Note, 1. It is a piece of weakness to be very open: He is a fool who utters all his mind, - who tells every thing he knows, and has in his mouth instantly whatever he has in his thoughts, and can keep no counsel, - who, whatever is started in discourse, quickly shoots his bolt, - who, when he is provoked, will say any thing that comes uppermost, whoever is reflected upon by it, - who, when he is to speak of any business, will say all he thinks, and yet never thinks he says enough, whether choice or refuse, corn or chaff, pertinent or impertinent, you shall have it all. 2. It is a piece of wisdom to be upon the reserve: A wise man will not utter all his mind at once, but will take time for a second thought, or reserve the present thought for a fitter time, when it will be more pertinent and likely to answer his intention; he will not deliver himself in a continued speech, or starched discourse, but with pauses, that he may hear what is to be objected and answer it. Non minus interdum oratorium est tacere quam dicere - True oratory requires an occasional pause. Plin. Ep. 7.6.

Solomon here, in pursuit of the summum bonum - the felicity of man, adjourns out of his study, his library, his elaboratory, his council-chamber, where he had in vain sought for it, into the park and the playhouse, his garden and his summer-house; he exchanges the company of the philosophers and grave senators for that of the wits and gallants, and the beaux-esprits, of his court, to try if he could find true satisfaction and happiness among them. Here he takes a great step downward, from the noble pleasures of the intellect to the brutal ones of sense; yet, if he resolve to make a thorough trial, he must knock at this door, because here a great part of mankind imagine they have found that which he was in quest of. I. He resolved to try what mirth would do and the pleasures of wit, whether he should be happy if he constantly entertained himself and others with merry stories and jests, banter and drollery; if he should furnish himself with all the pretty ingenious turns and repartees he could invent or pick up, fit to be laughed over, and all the bulls, and blunders, and foolish things, he could hear of, fit to be ridiculed and laughed at, so that he might be always in a merry humour. 1. This experiment made (Ecc 2:1): "Finding that in much wisdom is much grief, and that those who are serious are apt to be melancholy, I said in my heart" (to my heart), "Go to now, I will prove thee with mirth; I will try if that will give thee satisfaction." Neither the temper of his mind nor his outward condition had any thing in them to keep him from being merry, but both agreed, as did all other advantages, to further it; therefore he resolved to take a lease this way, and said, "Enjoy pleasure, and take thy fill of it; cast away care, and resolve to be merry." So a man may be, and yet have none of these fine things which he here got to entertain himself with; many that are poor are very merry; beggars in a barn are so to a proverb. Mirth is the entertainment of the fancy, and, though it comes short of the solid delights of the rational powers, yet it is to be preferred before those that are merely carnal and sensual. Some distinguish man from the brutes, not only as animal rationale - a rational animal, but as animal risibile - a laughing animal; therefore he that said to his soul, Take thy ease, eat and drink, added, And be merry, for it was in order to that that he would eat and drink. "Try therefore," says Solomon, "to laugh and be fat, to laugh and be happy." 2. The judgment he passed upon this experiment: Behold, this also is vanity, like all the rest; it yields no true satisfaction, Ecc 2:2. I said of laughter, It is mad, or, Thou art mad, and therefore I will have nothing to do with thee; and of mirth (of all sports and recreations, and whatever pretends to be diverting), What doeth it? or, What doest thou? Innocent mirth, soberly, seasonable, and moderately used, is a good thing, fits for business, and helps to soften the toils and chagrins of human life; but, when it is excessive and immoderate, it is foolish and fruitless. (1.) It does no good: What doeth it? Cui bono - of what use is it? It will not avail to quiet a guilty conscience; no, nor to ease a sorrowful spirit; nothing is more ungrateful than singing songs to a heavy heart. It will not satisfy the soul, nor ever yield it true content. It is but a palliative cure to the grievances of this present time. Great laughter commonly ends in a sigh. (2.) It does a great deal of hurt: It is mad, that is, it makes men mad, it transports men into many indecencies, which are a reproach to their reason and religion. They are mad that indulge themselves in it, for it estranges the heart from God and divine things, and insensibly eats out the power of religion. Those that love to be merry forget to be serious, and, while they take the timbrel and harp, they say to the Almighty, Depart from us, Job 21:12, Job 21:14. We may, as Solomon, prove ourselves, with mirth, and judge of the state of our souls by this: How do we stand affected to it? Can we be merry and wise? Can we use it as sauce, and not as food? But we need not try, as Solomon did, whether it will make a happiness for us, for we may take his word for it, It is mad; and What does it? Laughter and pleasure (says Sir William Temple) come from very different affections of the mind; for, as men have no disposition to laugh at things they are most pleased with, so they are very little pleased with many things they laugh at. II. Finding himself not happy in that which pleased his fancy, he resolved next to try that which would please the palate, Ecc 2:3. Since the knowledge of the creature would not satisfy, he would see what the liberal use of it would do: I sought in my heart to give myself unto wine, that is, to good meat and good drink. Many give themselves to these without consulting their hearts at all, not looking any further than merely the gratification of the sensual appetite; but Solomon applied himself to it rationally, and as a man, critically, and only to make an experiment. Observe, 1. He did not allow himself any liberty in the use of the delights of sense till he had tired himself with his severe studies. Till his increase of sorrow, he never thought of giving himself to wine. When we have spent ourselves in doing good we may then most comfortably refresh ourselves with the gifts of God's bounty. Then the delights of sense are rightly used when they are used as we use cordials, only when we need them; as Timothy drank wine for his health's sake, Ti1 5:23. I thought to draw my flesh with wine (so the margin reads it) or to wine. Those that have addicted themselves to drinking did at first put a force upon themselves; they drew their flesh to it, and with it; but they should remember to what miseries they hereby draw themselves. 2. He then looked upon it as folly, and it was with reluctance that he gave himself to it; as St. Paul, when he commended himself, called it a weakness, and desired to be borne with in his foolishness, Co2 11:1. He sought to lay hold on folly, to see the utmost that that folly would do towards making men happy; but he had like to have carried the jest (as we say) too far. He resolved that the folly should not take hold of him, not get the mastery of him, but he would lay hold on it, and keep it at a distance; yet he found it too hard for him. 3. He took care at the same time to acquaint himself with wisdom, to manage himself wisely in the use of his pleasures, so that they should not do him any prejudice nor disfit him to be a competent judge of them. When he drew his flesh with wine he led his heart with wisdom (so the word is), kept up his pursuits after knowledge, did not make a sot of himself, nor become a slave to his pleasures, but his studies and his feasts were foils to each other, and he tried whether both mixed together would give him that satisfaction which he could not find in either separately. This Solomon proposed to himself, but he found it vanity; for those that think to give themselves to wine, and yet to acquaint their hearts with wisdom, will perhaps deceive themselves as much as those do that think to serve both God and mammon. Wine is a mocker; it is a great cheat; and it will be impossible for any man to say that thus far he will give himself to it and no further. 4. That which he aimed at was not to gratify his appetite, but to find out man's happiness, and this, because it pretended to be so, must be tried among the rest. Observe the description he gives of man's happiness - it is that good for the sons of men which they should do under the heaven all their days. (1.) That which we are to enquire after is not so much the good we must have (we may leave that to God), but the good we must do; that ought to be our care. Good Master, what good thing shall I do? Our happiness consists not in being idle, but in doing aright, in being well employed. If we do that which is good, no doubt we shall have comfort and praise of the same. (2.) It is good to be done under the heaven, while we are here in this world, while it is day, while our doing time lasts. This is our state of work and service; it is in the other world that we must expect the retribution. Thither our works will follow us. (3.) It is to be done all the days of our life. The good we are to do we must persevere in the doing of to the end, while our doing time lasts, the number of the days of our life (so it is in the margin); the days of our life are numbered to us by him in whose hand our times are and they are all to be spent as he directs. But that any man should give himself to wine, in hopes to find out in that the best way of living in this world, was an absurdity which Solomon here, in the reflection, condemns himself for. Is it possible that this should be the good that men should do? No; it is plainly very bad. III. Perceiving quickly that it was folly to give himself to wine, he next tried the most costly entertainments and amusements of princes and great men. He had a vast income; the revenue of his crown was very great, and he laid it out so as might most please his own humour and make him look great. 1. He gave himself much to building, both in the city and in the country; and, having been at such vast expense in the beginning of his reign to build a house for God, he was the more excusable if afterwards he pleased his own fancy in building for himself; he began his work at the right end (Mat 6:33), not as the people (Hag 1:4), that ceiled their own houses while God's lay waste, and it prospered accordingly. In building, he had the pleasure of employing the poor and doing good to posterity. We read of Solomon's buildings (Kg1 9:15-19), and they were all great works, such as became his purse, and spirit, and great dignity. See his mistake; he enquired after the good works he should do (Ecc 2:3), and, in pursuit of the enquiry, applied himself to great works. Good works indeed are truly great, but many are reputed great works which are far from being good, wondrous works which are not gracious, Mat 7:22. 2. He took to love a garden, which is to some as bewitching as building. He planted himself vineyards, which the soil and climate of the land of Canaan favoured; he made himself fine gardens and orchards (Ecc 2:5), and perhaps the art of gardening was no way inferior then to what it is now. He had not only forests of timber-trees, but trees of all kinds of fruit, which he himself had planted; and, if any worldly business would yield a man happiness, surely it must be that which Adam was employed in while he was in innocency. 3. He laid out a great deal of money in water-works, ponds, and canals, not for sport and diversion, but for use, to water the wood that brings forth trees (Ecc 2:6); he not only planted, but watered, and then left it to God to give the increase. Springs of water are great blessings (Jos 15:19); but where nature has provided them art must direct them, to make them serviceable, Pro 21:1. 4. He increased his family. When he proposed to himself to do great works he must employ many hands, and therefore procured servants and maidens, which were bought with his money, and of those he had servants born in his house, Ecc 2:7. Thus his retinue was enlarged and his court appeared more magnificent. See Ezr 2:58. 5. He did not neglect country business, but both entertained and enriched himself with that, and was not diverted from it either by his studies or by his pleasures. He had large possessions of great and small cattle, herds and flocks, as his father had before him (Ch1 27:29, Ch1 27:31), not forgetting that his father, in the beginning, was a keeper of sheep. Let those that deal in cattle neither despise their employment nor be weary of it, remembering that Solomon puts his having possessions of cattle among his great works and his pleasures. 6. He grew very rich, and was not at all impoverished by his building and gardening, as many are, who, for that reason only, repent it, and call it vanity and vexation. Solomon scattered and yet increased. He filled his exchequer with silver and gold, which yet did not stagnate there, but were made to circulate through his kingdom, so that he made silver to be in Jerusalem as stones (Kg1 10:27); nay, he had the segullah, the peculiar treasure of kings and of the provinces, which was, for richness and rarity, more accounted of than silver and gold. The neighbouring kings, and the distant provinces of his own empire, sent him the richest presents they had, to obtain his favour and the instructions of his wisdom. 7. He had every thing that was charming and diverting, all sorts of melody and music, vocal and instrumental, men-singers and women-singers, the best voices he could pick up, and all the wind and band-instruments that were then in use. His father had a genius for music, but it should seem he employed it more to serve his devotion than the son, who made it more for his diversion. These are called the delights of the sons of men; for the gratifications of sense are the things that the generality of people set their affections upon and take the greatest complacency in. The delights of the children of God are of quite another nature, pure, spiritual, and heavenly, and the delights of angels. 8. He enjoyed, more than ever any man did, a composition of rational and sensitive pleasures at the same time. He was, in this respect, great, and increased more than all that were before him, that he was wise amidst a thousand earthly enjoyments. It was strange, and the like was never met with, (1.) That his pleasures did not debauch his judgment and conscience. In the midst of these entertainments his wisdom remained with him, Ecc 2:9. In the midst of all these childish delights he preserved his spirit manly, kept the possession of his own soul, and maintained the dominion of reason over the appetites of sense; such a vast stock of wisdom had he that it was not wasted and impaired, as any other man's would have been, by this course of life. But let none be emboldened hereby to lay the reins on the neck of their appetites, presuming that they may do that and yet retain their wisdom, for they have not such a strength of wisdom as Solomon had; nay, and Solomon was deceived; for how did his wisdom remain with him when he lost his religion so far as to build altars to strange gods, for the humouring of his strange wives? But thus far his wisdom remained with him that he was master of his pleasures, and not a slave to them, and kept himself capable of making a judgment of them. He went over into the enemies' country, not as a deserter, but as a spy, to discover the nakedness of their land. (2.) Yet his judgment and conscience gave no check to his pleasures, nor hindered him from exacting the very quintessence of the delights of sense, Ecc 2:10. It might be objected against his judgment in this matter that if his wisdom remained with him he could not take the liberty that was necessary to a full experimental acquaintance with it: "Yea," said he, "I took as great a liberty as any man could take, for whatsoever my eyes desired I kept not from them, if it could be compassed by lawful means, though ever so difficult or costly; and as I withheld not any joy from my heart that I had a mind to, so I withheld not my heart from any joy, but, with a non-obstante - with the full exercise of my wisdom, I had a high gust of my pleasures, relished and enjoyed them as much as ever any Epicure did;" nor was there any thing either in the circumstances of his condition or in the temper of his spirit to sour or embitter them, or give them any alloy. In short, [1.] He had as much pleasure in his business as ever any man had: My heart rejoiced in all my labour; so that the toil and fatigue of that were no damp to his pleasures. [2.] He had no less profit by his business. He met with no disappointment in it to give him any disturbance: This was my portion of all my labour; he had this added to all the rest of his pleasures that in them he did not only see, but eat, the labour of his hands; and this was all he had, for indeed it was all he could expect, from his labours. It sweetened his business that he enjoyed the success of it, and it sweetened his enjoyments that they were the product of his business; so that, upon the whole, he was certainly as happy as the world could make him. 9. We have, at length, the judgment he deliberately gave of all this, Ecc 2:11. When the Creator had made his great works he reviewed them, and behold, all was very good; every thing pleased him. But when Solomon reviewed all his works that his hands had wrought with the utmost cost and care, and the labour that he had laboured to do in order to make himself easy and happy, nothing answered his expectation; behold, all was vanity and vexation of spirit; he had no satisfaction in it, no advantage by it; there was no profit under the sun, neither by the employments nor by the enjoyments of this world.

Solomon had said (Ecc 8:5) that a wise man's heart discerns time and judgment, that is, a man's wisdom will go a great way, by the blessing of God, in moral prognostications; but here he shows that few have that wisdom, and that even the wisest may yet be surprised by a calamity which they had not any foresight of, and therefore it is our wisdom to expect and prepare for sudden changes. Observe, 1. All the events concerning us, with the exact time of them, are determined and appointed in the counsel and foreknowledge of God, and all in wisdom: To every purpose there is a time prefixed, and it is the best time, for it is time and judgment, time appointed both in wisdom and righteousness; the appointment is not chargeable with folly or iniquity. 2. We are very much in the dark concerning future events and the time and season of them: Man knows not that which shall be himself; and who can tell him when or how it shall be? Ecc 8:7. It cannot either be foreseen by him or foretold him; the stars cannot foretel a man what shall be, nor any of the arts of divination. God has, in wisdom, concealed from us the knowledge of future events, that we may be always ready for changes. 3. It is our great unhappiness and misery that, because we cannot foresee an evil, we know not how to avoid it, or guard against it, and, because we are not aware of the proper successful season of actions, therefore we lose our opportunities and miss our way: Because to every purpose there is but one way, one method, one proper opportunity, therefore the misery of man is great upon him; because it is so hard to hit that, and it is a thousand to one but he misses it. Most of the miseries men labour under would have been prevented if they could have been foreseen and the happy time discovered to avoid them. Men are miserable because they are not sufficiently sagacious and attentive. 4. Whatever other evils may be avoided, we are all under a fatal necessity of dying, Ecc 8:8. (1.) When the soul is required it must be resigned, and it is to no purpose to dispute it, either by arms or arguments, by ourselves, or by any friend: There is no man that has power over his own spirit, to retain it, when it is summoned to return to God who gave it. It cannot fly any where out of the jurisdiction of death, nor find any place where its writs do not run. It cannot abscond so as to escape death's eye, though it is hidden from the eyes of all living. A man has no power to adjourn the day of his death, nor can he by prayers or bribes obtain a reprieve; no bail will be taken, no essoine [excuse], protection, or imparlance [conference], allowed. We have not power over the spirit of a friend, to retain that; the prince, with all his authority, cannot prolong the life of the most valuable of his subjects, nor the physician with his medicines and methods, nor the soldier with his force, not the orator with his eloquence, nor the best saint with his intercessions. The stroke of death can by no means be put by when our days are determined and the hour appointed us has come. (2.) Death is an enemy that we must all enter the lists with, sooner or later: There is no discharge in that war, no dismission from it, either of the men of business or of the faint-hearted, as there was among the Jews, Deu 20:5, Deu 20:8. While we live we are struggling with death, and we shall never put off the harness till we put off the body, never obtain a discharge till death has obtained the mastery; the youngest is not released as a fresh-water soldier, nor the oldest as miles emeritus - a soldier whose merits have entitled him to a discharge. Death is a battle that must be fought, There is no sending to that war (so some read it), no substituting another to muster for us, no champion admitted to fight for us; we must ourselves engage, and are concerned to provide accordingly, as for a battle. (3.) Men's wickedness, by which they often evade or outface the justice of the prince, cannot secure them from the arrest of death, nor can the most obstinate sinner harden his heart against those terrors. Though he strengthen himself ever so much in his wickedness (Psa 52:7), death will be too strong for him. The most subtle wickedness cannot outwit death, nor the most impudent wickedness outbrave death. Nay, the wickedness which men give themselves to will be so far from delivering them from death that it will deliver them up to death.

The prophet, in the close of the foregoing chapter, had given a necessary caution to all not to put confidence in man, or any creature; he had also given a general reason for that caution, taken from the frailty of human life and the vanity and weakness of human powers. Here he gives a particular reason for it - God was now about to ruin all their creature-confidences, so that they should meet with nothing but disappointments in all their expectations from them (Isa 3:1): The stay and the staff shall be taken away, all their supports, of what kind soever, all the things they trusted to and looked for help and relief from. Their church and kingdom had now grown old and were going to decay, and they were (after the manner of aged men, Zac 8:4) leaning on a staff: now God threatens to take away their staff, and then they must fall of course, to take away the stays of both the city and the country, of Jerusalem and of Judah, which are indeed stays to one another, and, if one fail, the other feels from it. He that does this is the Lord, the Lord of hosts - Adon, the Lord that is himself the stay or foundation; if that stay depart, all other stays certainly break under us, for he is the strength of them all. He that is the Lord, the ruler, that has authority to do it, and the Lord of hosts, that has the ability to do it, he shall take away the stay and the staff. St. Jerome refers this to the sensible decay of the Jewish nation after they had crucified our Saviour, Rom 11:9, Rom 11:10. I rather take it as a warning to all nations not to provoke God; for if they make him their enemy, he can and will thus make them miserable. Let us view the particulars. I. Was their plenty a support to them? It is so to any people; bread is the staff of life: but God can take away the whole stay of bread, and the whole stay of water; and it is just with him to do so when fulness of bread becomes an iniquity (Eze 16:49), and that which was given to be provision for the life is made provision for the lusts. He can take away the bread and the water by withholding the rain, Deu 28:23, Deu 28:24. Or, if he allow them, he can take away the stay of bread and the stay of water by withholding his blessing, by which man lives, and not by bread only, and which is the staff of bread (Mat 4:4.), and then the bread is not nourishing nor the water refreshing, Hag 1:6. Christ is the bread of life and the water of life; if he be our stay, we shall find that this is a good part not to be taken away, Joh 4:14; Joh 6:27. II. Was their army a support to them - their generals, and commanders, and military men? These shall be taken away, either cut off by the sword or so discouraged with the defeats they meet with that they shall throw up their commissions and resolve to act no more; or they shall be disabled by sickness, or dispirited, so as to be unfit for business; The mighty men, and the man of war, and even the inferior officer, the captain of fifty, shall be removed. It bodes ill with a people when their valiant men are lost. Let not the strong man therefore glory in his strength, nor any people trust too much to their mighty men; but let the strong people glorify God and the city of the terrible nations fear him, who can make them weak and despicable, Isa 25:3. III. Were their ministers of state a support to them - their learned men, their politicians, their clergy, their wits and virtuoso? These also should be taken away - the judges, who were skilled in the laws, and expert in administering justice, - the prophets, whom they used to consult in difficult cases, - the prudent, who were celebrated as men of sense and sagacity above all others and were assistants to the judges, the diviners (so the word is), those who used unlawful arts, who, though rotten stays, yet were stayed on, (but it may be taken, as we read it, in a good sense), - the ancients, elders in age, in office, - the honourable man, the gravity of whose aspect commands reverence and whose age and experience make him fit to be a counsellor. Trade is one great support to a nation, even manufactures and handicraft trades; and therefore, when the whole stay is broken, the cunning artificer too shall be taken away; and the last is the eloquent orator, the man skilful of speech, who in some cases may do good service, though he be none of the prudent or the ancient, by putting the sense of others in good language. Moses cannot speak well, but Aaron can. God threatens to take these away, that is, 1. To disable them for the service of their country, making judges fools, taking away the speech of the trusty and the understanding of the aged, Job 12:17, etc. Every creature is that to us which God makes it to be; and we cannot be sure that those who have been serviceable to us shall always be so. 2. To put an end to their days; for the reason why princes are not to be trusted in is because their breath goeth forth, Psa 146:3, Psa 146:4. Note, The removal of useful men by death, in the midst of their usefulness, is a very threatening symptom to any people. IV. Was their government a support to them? It ought to have been so; it is the business of the sovereign to bear up the pillars of the land, Psa 75:3. But it is here threatened that this stay should fail them. When the mighty men and the prudent are removed children shall be their princes - children in age, who must be under tutors and governors, who will be clashing with one another and making a prey of the young king and his kingdom-children in understanding and disposition, childish men, such as are babes in knowledge, no more fit to rule than a child in the cradle. These shall rule over them, with all the folly, fickleness, and frowardness, of a child. And woe unto thee, O land! when thy king is such a one! Ecc 10:16. V. Was the union of the subjects among themselves, their good order and the good understanding and correspondence that they kept with one another, a stay to them? Where this is the case a people may do better for it, though their princes be not such as they should be; but it is here threatened that God would send an evil spirit among them too (as Jdg 9:23), which would make them, 1. Injurious and unneighbourly one towards another (Isa 3:5): "The people shall be oppressed every one by his neighbour," and their princes, being children, will take no care to restrain the oppressors or relieve the oppressed, nor is it to any purpose to appeal to them (which is a temptation to every man to be his own avenger), and therefore they bite and devour one another and will soon be consumed one of another. Then homo homini lupus - man becomes a wolf to man; jusque datum sceleri - wickedness receives the stamp of law; nec hospes ab hospite tutus - the guest and the host are in danger from each other. 2. Insolent and disorderly towards their superiors. It is as ill an omen to a people as can be when the rising generation among them are generally untractable, rude, and ungovernable, when the child behaves himself proudly against the ancient, whereas he should rise up before the hoary head and honour the face of the old man, Lev 19:32. When young people are conceited and pert, and behave scornfully towards their superiors, their conduct is not only a reproach to themselves, but of ill consequence to the public; it slackens the reins of government and weakens the hands that hold them. It is likewise ill with a people when persons of honour cannot support their authority, but are affronted by the base and beggarly, when judges are insulted and their powers set at defiance by the mob. Those have a great deal to answer for who do this. VI. It is some stay, some support, to hope that, though matters may be now ill-managed, yet other may be raised up, who may manage better? Yet this expectation also shall be frustrated, for the case shall be so desperate that no man of sense or substance will meddle with it. 1. The government shall go a begging, Isa 3:6. Here, (1.) It is taken for granted that there is no way of redressing all these grievances, and bringing things into order again, but by good magistrates, who shall be invested with power by common consent, and shall exert that power for the good of the community. And it is probable that this was, in many places, the true origin of government; men found it necessary to unite in a subjection to one who was thought fit for such a trust, in order to the welfare and safety of them all, being aware that they must either be ruled or ruined. Here therefore is the original contract: "Be thou our ruler, and we will be subject to thee, and let this ruin be under thy hand, to be repaired and restored, and then to be preserved and established, and the interests of it advanced, Isa 58:12. Take care to protect us by the sword of war from being injured from abroad, and by the sword of justice from being injurious to another, and we will bear faith and true allegiance to thee." (2.) The case is represented as very deplorable, and things as having come to a sad pass; for, [1.] Children being their princes, every man will think himself fit to prescribe who shall be a magistrate, and will be for preferring his own relations; whereas, if the princes were as they should be, it would be left entirely to them to nominate the rulers, as it ought to be. [2.] Men will find themselves under a necessity even of forcing power into the hands of those that are thought to be fit for it: A man shall take hold by violence of one to make him a ruler, perceiving him ready to resist the motion: nay, he shall urge it upon his brother; whereas, commonly, men are not willing that their equals should be their superiors, witness the envy of Joseph's brethren. [3.] It will be looked upon as ground sufficient for the preferring of a man to be a ruler that he has clothing better than his neighbours - a very poor qualification to recommend a man to a place of trust in the government. It was a sign that the country was much impoverished when it was a rare thing to find a man that had good clothes, or could afford to buy himself an alderman's gown or a judge's robes; and it was proof enough that the people were very unthinking when they had so much respect to a man in gay clothing, with a gold ring (Jam 2:2, Jam 2:3), that, for the sake thereof, they would make him their ruler. It would have been some sense to have said, "Thou hast wisdom, integrity, experience; be thou our ruler." But it was a jest to say, Thou hast clothing; be thou our ruler. A poor wise man, though in vile raiment, delivered a city, Ecc 9:15. We may allude to this to show how desperate the case of fallen man was when our Lord Jesus was pleased to become our brother, and, though he was not courted, offered himself to be our ruler and Saviour, and to take this ruin under his hand. 2. Those who are thus pressed to come into office will swear themselves off, because, though they are taken to be men of some substance, yet they know themselves unable to bear the charges of the office and to answer the expectations of those that choose them (Isa 3:7): He shall swear (shall lift up the hand, the ancient ceremony used in taking the oath) I will not be a healer; make not me a ruler. Note, Rulers must be healers, and good rulers will be so; they must study to unite their subjects, and not to widen the differences that are among them. Those only are fit for government that are of a meek, quiet, healing, spirit. They must also heal the wounds that are given to any of the interests of their people, by suitable applications. But why will he not be a ruler? Because in my house is neither bread nor clothing. (1.) If he said true, it was a sign that men's estates were sadly ruined when even those who made the best appearance really wanted necessaries - a common case, and a piteous one. Some who, having lived fashionably, are willing to put the best side outwards, are yet, if the truth were known, in great straits, and go with heavy hearts for want of bread and clothing. (2.) If he did not speak truth, it was a sign that men's consciences were sadly debauched, when, to avoid the expense of an office, they would load themselves with the guilt of perjury, and (which is the greatest madness in the world) would damn their souls to save their money, Mat 16:26. (3.) However it was, it was a sign that the case of the nation was very bad when nobody was willing to accept a place in the government of it, as despairing to have either credit or profit by it, which are the two things aimed at in men's common ambition of preferment. 3. The reason why God brought things to this sad pass, even among his own people (which is given either by the prophet or by him that refused to be a ruler); it was not for want of good will to his country, but because he saw the case desperate and past relief, and it would be to no purpose to attempt it (Isa 3:8): Jerusalem is ruined and Judah is fallen; and they may thank themselves. They have brought their destruction upon their own heads, for their tongue and their doings are against the Lord; in word and action they broke the law of God and therein designed an affront to him; they wilfully intended to offend him, in contempt of his authority and defiance of his justice. Their tongue was against the Lord, for they contradicted his prophets; and their doings were no better, for they acted as they talked. It was an aggravation of their sin that God's eye was upon them, and that his glory was manifested among them; but they provoked him to his face, as if the more they knew of his glory the greater pride they took in slighting it, and turning it into shame. And this, this, is it for which Jerusalem is ruined. Note, The ruin both of persons and people is owing to their sins. If they did not provoke God, he would do them no hurt, Jer 25:6.

captain of fifty--not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail. honourable--literally, "of dignified aspect." cunning--skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards. eloquent orator--rather, as Vulgate, "skilled in whispering," that is, incantation (Psa 58:5). See Isa 8:19, below; and on "prudent," see on Isa 3:2.

Concerning Daniel and his fellows we have here, I. Their great attainments in learning, Dan 1:17. They were very sober and diligent, and studied hard; and we may suppose their tutors, finding them of an uncommon capacity, took a great deal of pains with them, but, after all, their achievements are ascribed to God only. It was he that gave them knowledge and skill in all learning and wisdom; for every good and perfect gift is from above, from the Father of the lights. It is the Lord our God that gives men power to get this wealth; the mind is furnished only by him that formed it. The great learning which God gave these four children was, 1. A balance for their losses. They had, for the iniquity of their fathers, been deprived of the honours and pleasures that would have attended their noble extraction; but, to make them amends for that, God, in giving them learning, gave them better honours and pleasures than those they had been deprived of. 2. A recompence for their integrity. They kept to their religion, even in the minutest instances of it, and would not so much as defile themselves with the king's meat or wine, but became, in effect, Nazarites; and now God rewarded them for it with eminency in learning; for God gives to a man that is good in his sight, wisdom, and knowledge, and joy with them, Ecc 2:26. To Daniel he gave a double portion; he had understanding in visions and dreams; he knew how to interpret dreams, as Joseph, not by rules of art, such as are pretended to be given by the oneirocritics, but by a divine sagacity and wisdom which God gave him. Nay, he was endued with a prophetic spirit, by which he was enabled to converse with God, and to receive the notices of divine things in dreams and visions, Num 12:6. According to this gift given to Daniel, we find him, in this book, all along employed about dreams and visions, interpreting or entertaining them; for, as every one has received the gift, so shall he have an opportunity, and so should he have a heart, to minister the same, Pe1 4:10. II. Their great acceptance with the king. After three years spent in their education (they being of some maturity, it is likely, when they came, perhaps about twenty years old) they were presented to the king with the rest that were of their standing, Dan 1:18. And the king examined them and communed with them himself, Dan 1:19. He could do it, being a man of parts and learning himself, else he would not have come to be so great; and he would do it, for it is the wisdom of princes, in the choice of the persons they employ, to see with their own eyes, to exercise their own judgment, and not trust too much to the representation of others. The king examined them not so much in the languages, in the rules of oratory or poetry, as in all matters of wisdom and understanding, the rules of prudence and true politics; he enquired into their judgment about the due conduct of human life and public affairs; not "Were they wits?" but, "Were they wise?" And he not only found them to excel the young candidates for preferment that were of their own standing, but found that they had more understanding than the ancients, than all their teachers, Psa 119:99, Psa 119:100. So far was the king from being partial to his own countrymen, to seniors, to those of his own religion and of an established reputation, that he freely owned that, upon trial, he found those poor young captive Jews ten times wiser and better than all the magicians that were in all his realm, Dan 1:20. He was soon aware of something extraordinary in these young men, and, which gave him a surprising satisfaction, was soon aware that a little of their true divinity was preferable to a great deal of the divination he had been used to. What is the chaff to the wheat? what are the magicians' rods to Aaron's? There was no comparison between them. These four young students were better, were ten times better, than all the old practitioners, put them all together, that were in all his realm, and we may be sure that they were not a few. This contempt did God pour upon the pride of the Chaldeans, and this honour did he put upon the low estate of his own people; and thus did he make not only these persons, but the rest of their nation for their sakes, the more respected in the land of their captivity. Lastly, This judgment being given concerning them, they stood before the king (Dan 1:19); they attended in the presence-chamber, nay, and in the council-chamber, for to see the king's face is the periphrasis of a privy-counsellor, Est 1:14. This confirms Solomon's observation, Seest thou a man diligent in his business, sober and humble? he shall stand before kings; he shall not stand before mean men. Industry is the way to preferment. How long the other three were about the court we are not told; but Daniel, for his part, continued to the first year of Cyrus (Dan 1:21), though not always alike in favour and reputation. He lived and prophesied after the first year of Cyrus; but that is mentioned to intimate that he lived to see the deliverance of his people out of their captivity and their return to their own land. Note, Sometimes God favours his servants that mourn with Zion in her sorrows to let them live to see better times with the church than they saw in the beginning of their days and to share with her in her joys.

We have here the story of another miracle which Christ wrought for the relief of his friends and followers, his walking upon the water to his disciples. In the foregoing miracle he acted as the Lord of nature, improving its powers for the supply of those who were in want; in this, he acted as the Lord of nature, correcting and controlling its powers for the succour of those who were in danger and distress. Observe, I. Christ's dismissing of his disciples and the multitude, after he had fed them miraculously. He constrained his disciples to get into a ship, and to go before him unto the other side, Mat 14:22. St John gives a particular reason for the hasty breaking up of this assembly, because the people were so affected with the miracle of the loaves, that they were about to take him by force, and make him a king (Joh 6:15); to avoid which, he immediately scattered the people, sent away the disciples, lest they should join with them, and he himself withdrew, Joh 6:15. When they had sat down to eat and drink, they did not rise up to play, but each went to his business. 1. Christ sent the people away. It intimates somewhat of solemnity in the dismissing of them; he sent them away with a blessing, with some parting words of caution, counsel, and comfort, which might abide with them. 2. He constrained the disciples to go into a ship first, for till they were gone the people would not stir. The disciples were loth to go, and would not have gone, if he had not constrained them. They were loth to go to sea without him. If thy presence go not with us, carry us not up hence. Exo 33:15. They were loth to leave him alone, without any attendance, or any ship to wait for him; but they did it in pure obedience. II. Christ's retirement hereupon (Mat 14:23); He went up into a mountain apart to pray. Observe here, 1. That he was alone; he went apart into a solitary place, and was there all alone. Though he had so much work to do with others, yet he chose sometimes to be alone, to set us an example. Those are not Christ's followers that do not care for being alone; that cannot enjoy themselves in solitude, when they have none else to converse with, none else to enjoy, but God and their own hearts. 2. That he was alone at prayer; that was his business in this solitude, to pray. Though Christ, as God, was Lord of all, and was prayed to, yet Christ, as Man, had the form of a servant, of a beggar, and prayed. Christ has herein set before us an example of secret prayer, and the performance of it secretly, according to the rule he gave, Mat 6:6. Perhaps in this mountain there was some private oratory or convenience, provided for such an occasion; it was usual among the Jews to have such. Observe, When the disciples went to sea, their Master went to prayer; when Peter was to be sifted as wheat, Christ prayed for him. 3. That he was long alone; there he was when the evening was come, and, for aught that appears, there he was till towards morning, the fourth watch of the night. The night came on, and it was a stormy, tempestuous night, yet he continued instant in prayer. Note, It is good, at least sometimes, upon special occasions, and when we find our hearts enlarged, to continue long in secret prayer, and to take full scope in pouring out our hearts before the Lord. We must not restrain prayer, Job 15:4. III. The condition that the poor disciples were in at this time: Their ship was now in the midst of the sea, tossed with waves, Mat 14:24. We may observe here, 1. That they were got into the midst of the sea when the storm rose. We may have fair weather at the beginning of our voyage, and yet meet with storms before we arrive at the port we are bound for. Therefore, let not him that girdeth on the harness boast as he that puts it off, but after a long calm expect some storm or other. 2. The disciples were now where Christ sent them, and yet met with this storm. Had they been flying from their Master, and their work, as Jonah was, when he was arrested by the storm, it had been a dreadful one indeed; but they had a special command from their Master to go to sea at this time, and were going about their work. Note, It is no new thing for Christ's disciples to meet with storms in the way of their duty, and to be sent to sea then when their Master foresees a storm; but let them not take it unkindly; what he does they know not now, but they shall know hereafter, that Christ designs hereby to manifest himself with the more wonderful grace to them and for them. 3. It was a great discouragement to them now that they had not Christ with them, as they had formerly when they were in a storm; though he was then asleep indeed, yet he was soon awaked (Mat 8:24), but now he was not with them at all. Thus Christ used his disciples first to less difficulties, and then to greater, and so trains them up by degrees to live by faith, and not by sense. 4. Though the wind was contrary, and they were tossed with waves, yet being ordered by their Master to the other side, they did not tack about and come back again, but made the best of their way forward. Note, Though troubles and difficulties may disturb us in our duty, they must not drive us from it; but through the midst of them we must press forwards. IV. Christ's approach to them in this condition (Mat 14:25); and in this we have an instance, 1. Of his goodness, that he went unto them, as one that took cognizance of their case, and was under a concern about them, as a father about his children. Note, The extremity of the church and people of God is Christ's opportunity to visit them and appear for them: but he came not till the fourth watch, toward three o'clock in the morning, for then the fourth watch began. It was in the morning-watch that the Lord appeared for Israel in the Red sea (Exo 14:24), so was this. He that keepeth Israel neither slumbers nor sleeps, but, when there is occasion, walks in darkness for their succour; helps, and that right early. 2. Of his power, that he went unto them, walking on the sea. This is a great instance of Christ's sovereign dominion over all the creatures; they are all under his feet, and at his command; they forget their natures, and change the qualities that we call essential. We need not enquire how this was done, whether by condensing the surface of the water (when God pleases, the depths are congealed in the heart of the sea, Exo 15:8), or by suspending the gravitation of his body, which was transfigured as he pleased; it is sufficient that it proves his divine power, for it is God's prerogative to tread upon the waves of the sea (Job 9:8), as it is to ride upon the wings of the wind. He that made the waters of the sea a wall for the redeemed of the Lord (Isa 51:10), here makes them a walk for the Redeemer himself, who, as Lord of all, appears with one foot on the sea and the other on dry land, Rev 10:2. The same power that made iron to swim (Kg2 6:6), did this. What ailed thee, O thou sea? Psa 114:5. It was at the presence of the Lord. Thy way, O God, is in the sea, (Psa 77:19). Note, Christ can take what way he pleases to save his people. V. Here is an account of what passed between Christ and his distressed friends upon his approach. 1. Between him and all the disciples. We are here told, (1.) How their fears were raised (Mat 14:26); When they saw him walking on the sea, they were troubled, saying, It is a spirit; phantasma esti - It is an apparition; so it might much better be rendered. it seems, the existence and appearance of spirits were generally believed in by all except the Sadducees, whose doctrine Christ had warned his disciples against; yet, doubtless, many supposed apparitions have been merely the creatures of men's own fear and fancy. These disciples said, It is the Lord; it can be no other. Note, [1.] Even the appearances and approaches of deliverance are sometimes the occasions of trouble and perplexity to God's people, who are sometimes most frightened when they are least hurt; nay, when they are most favoured, as the Virgin Mary, Luk 1:29; Exo 3:6, Exo 3:7. The comforts of the Spirit of adoption are introduced by the terrors of the spirit of bondage, Rom 8:15. [2.] The appearance of a spirit, or the fancy of it, cannot but be frightful, and strike a terror upon us, because of the distance of the world of spirits from us, the just quarrel good spirits have with us, and the inveterate enmity evil spirits have against us: see Job 4:14, Job 4:15. The more acquaintance we have with God, the Father of spirits, and the more careful we are to keep ourselves in his love, the better able we shall be to deal with those fears. [3.] The perplexing, disquieting fears of good people, arise from their mistakes and misapprehensions concerning Christ, his person, offices, and undertaking; the more clearly and fully we know his name, with the more assurance we shall trust in him, Psa 9:10. [4.] A little thing frightens us in a storm. When without are fightings, no marvel that within are fears. Perhaps the disciples fancied it was some evil spirit that raised the storm. Note, Most of our danger from outward troubles arises from the occasion they give for inward trouble. (2.) How these fears were silenced, Mat 14:27. He straightway relieved them, by showing them their mistake; when they were wrestling with the waves, he delayed his succour for some time; but he hastened his succour against their fright, as much the more dangerous; he straightway laid that storm with his word, Be of good cheer; it is I; be not afraid. [1.] He rectified their mistake, by making himself known to them, as Joseph to his brethren; It is I. He does not name himself, as he did to Paul, I am Jesus; for Paul as yet knew him not: but to these disciples it was enough to say, It is I; they knew his voice, as his sheep (Joh 10:4), as Mary Magdalene, Joh 20:16. They need not ask, Who art thou, Lord? Art thou for us or for our adversaries? They could say with the spouse, It is the voice of my beloved, Sol 2:8; Sol 5:2. True believers know it by a good token. It was enough to make them easy, to understand who it was they saw. Note, A right knowledge opens the door to true comfort, especially the knowledge of Christ. [2.] He encouraged them against their fright; It is I, and therefore, First, Be of good cheer; tharseite - "Be courageous; pluck up your spirits, and be courageous." If Christ's disciples be not cheerful in a storm, it is their own fault, he would have them so. Secondly, Be not afraid; 1. "Be not afraid of me, now that you know it is I; surely you will not fear, for you know I mean you no hurt." Note, Christ will not be a terror to those to whom he manifests himself; when they come to understand him aright, the terror will be over. 2. "Be not afraid of the tempest, of the winds and waves, though noisy and very threatening; fear them not, while I am so near you. I am he that concerns himself for you, and will not stand by and see you perish." Note, Nothing needs be a terror to those that have Christ near them, and know he is theirs; no, not death itself. 2. Between him and Peter, Mat 14:28-31, where observe, (1.) Peter's courage, and Christ's countenancing that. [1.] It was very bold in Peter, that he would venture to come to Christ upon the water (Mat 14:28); Lord, if it be thou, bid me come unto thee. Courage was Peter's master grace; and that made him so forward above the rest to express his love to Christ, though others perhaps loved him as well. First, It is an instance of Peter's affection to Christ, that he desired to come to him. When he sees Christ, whom, doubtless, during the storm, he had many a time wished for, he is impatient to be with him. He does not say, Bid me walk on the waters, as desiring it for the miracle sake; but, Bid me come to thee, as desiring it for Christ's sake; "Let me come to thee, no matter how." Note, True love will break through fire and water, if duly called to it, to come to Christ. Christ was coming to them, to succour and deliver them. Lord, said Peter, bid me come to thee. Note, When Christ is coming towards us in a way of mercy, we must go forth to meet him in a way of duty; and herein we must be willing and bold to venture with him and venture for him. Those that would have benefit by Christ as a Saviour, must thus by faith come to him. Christ had been now, for some time, absent, and hereby it appears why he absented himself; it was to endear himself so much the more to his disciples at his return, to make it highly seasonable and doubly acceptable. Note, When, for a small amount, Christ has forsaken his people, his returns are welcome, and most affectionately embraced; when gracious souls, after long seeking, find their Beloved at last, they hold him, and will not let him go, Sol 3:4. Secondly, It is an instance of Peter's caution and due observance of the will of Christ, that he would not come without a warrant. Not, "If it be thou, I will come;" but If it be thou, bid me come. Note, The boldest spirits must wait for a call to hazardous enterprizes, and we must not rashly and presumptuously thrust ourselves upon them. Our will to services and sufferings is interpreted, not willingness, but wilfulness, if it have not a regard to the will of Christ, and be not regulated by his call and command. Such extraordinary warrants as this to Peter we are not now to expect, but must have recourse to the general rules of the word, in the application of which to particular cases, with the help of providential hints, wisdom is profitable to direct. Thirdly, It is an instance of Peter's faith and resolution, that he ventured upon the water when Christ bid him. To quit the safety of the ship, and throw himself into the jaws of death, to despise the threatening waves he so lately dreaded, argued a very strong dependence upon the power and word of Christ. What difficulty or danger could stand before such a faith and such a zeal? [2.] It was very kind and condescending in Christ, that he was pleased to own him in it, Mat 14:29. He might have condemned the proposal as foolish and rash; nay, and as proud and assuming; "Shall Peter pretend to do as his Master does?" But Christ knew that it came from a sincere and zealous affection to him, and graciously accepted of it. Note, Christ is well pleased with the expressions of his people's love, though mixed with manifold infirmities, and makes the best of them. First, He bid him come. When the Pharisees asked a sign, they had not only a repulse, but a reproof, for it, because they did it with a design to tempt Christ; when Peter asked a sign, he had it, because he did it with a resolution to trust Christ. The gospel call is, "Come, come, to Christ; venture all in his hand, and commit the keeping of your souls to him; venture through a stormy sea, a troublesome world, to Jesus Christ." Secondly, He bore him out when he did come; Peter walked upon the water. The communion of true believers with Christ is represented by their being quickened with him, raised up with him, made to sit with him, (Eph 2:5, Eph 2:6), and being crucified with him, Gal 2:20. Now, methinks, it is represented in this story by their walking with him on the water. Through the strength of Christ we are borne up above the world, enabled to trample upon it, kept from sinking into it, from being overwhelmed by it, obtain a victory over it (1 John v. 4), by faith in Christ's victory (Joh 16:33), and with him are crucified to it, Gal 6:14. See blessed Paul walking upon the water with Jesus, and more than a conqueror through him, and treading upon all the threatening waves, as not able to separate him from the love of Christ, Rom 8:35, etc. Thus the sea of the world is become like a sea of glass, congealed so as to bear; and they that have gotten the victory, stand upon it and sing, Rev 15:2, Rev 15:3. He walked upon the water, not for diversion or ostentation, but to go to Jesus; and in that he was thus wonderfully borne up. Note, When our souls are following hard after God, then it is that his right hand upholds us; it was David's experience, Psa 63:8. Special supports are promised, and are to be expected, only in spiritual pursuits. When God bears his Israel upon eagles' wings, it is to bring them to himself (Exo 19:4); nor can we ever come to Jesus, unless we be upheld by his power; it is in his own strength that we wrestle with him, that we reach after him, that we press forward toward the mark, being kept by the power of God, which power we must depend upon, as Peter when he walked upon the water: and there is no danger of sinking while underneath are the everlasting arms. (2.) Here is Peter's cowardice, and Christ's reproving him and succouring him. Christ bid him come, not only that he might walk upon the water, and so know Christ's power, but that he might sink, and so know his own weakness; for as he would encourage his faith, so he would check his confidence, and make him ashamed of it. Observe then, [1.] Peter's great fear (Mat 14:30); He was afraid. The strongest faith and the greatest courage have a mixture of fear. Those that can say, Lord, I believe; must say, Lord, help my unbelief. Nothing but perfect love will quite cast out fear. Good men often fail in those graces which they are most eminent for, and which they have then in exercise; to show that they have not yet attained. Peter was very stout at first, but afterwards his heart failed him. The lengthening out of a trial discovers the weakness of faith. Here is, First, The cause of this fear; He saw the wind boisterous. While Peter kept his eye fixed upon Christ, and upon his word and power, he walked upon the water well enough; but when he took notice withal of the danger he was in, and observed how the floods lift up their waves, then he feared. Note, Looking at difficulties with an eye of sense more than at precepts and promises with an eye of faith is at the bottom of all our inordinate fears, both as to public and personal concerns. Abraham was strong in faith, because he considered not his own body (Rom 4:19); he minded not the discouraging improbabilities which the promise lay under, but kept his eye on God's power; and so, against hope, believed in hope, Mat 14:18. Peter, when he saw the wind boisterous, should have remembered what he had seen (Mat 8:27), when the winds and the sea obeyed Christ; but therefore we fear continually every day, because we forget the Lord our Maker, Isa 51:12, Isa 51:13. Secondly, The effect of this fear; He began to sink. While faith kept up, he kept up above water: but when faith staggered, he began to sink. Note, The sinking of our spirits is owing to the weakness of our faith; we are upheld (but it is as we are saved) through faith (Pe1 1:5); and therefore, when our souls are cast down and disquieted, the sovereign remedy is, to hope in God, Psa 43:5. It is probable that Peter, being bred a fisherman, could swim very well (Joh 21:7); and perhaps he trusted in part to that, when he cast himself into the sea; if he could not walk, he could swim; but Christ let him begin to sink, to show him that it was Christ's right hand and his holy arm, not any skill of his own, that was his security. It was Christ's great mercy to him, that, upon the failing of his faith, he did not leave him to sink outright, to sink to the bottom as a stone (Exo 15:5), but gave him time to cry, Lord, save me. Such is the care of Christ concerning true believers; though weak, they do but begin to sink! A man is never sunk, never undone, till he is in hell. Peter walked as he believed; to him, as to others, the rule held good, According to your faith be it unto you. Thirdly, The remedy he had recourse to in this distress, the old, tried, approved remedy, and that was prayer: he cried, Lord, save me. Observe, 1. The manner of his praying; it is fervent and importunate; He cried. Note, When faith is weak, prayer should be strong. Our Lord Jesus has taught us in the day of our fear to offer up strong cries, Heb 5:7. Sense of danger will make us cry, sense of duty and dependence on God should make us cry to him. 2. The matter of his prayer was pertinent and to the purpose; He cried, Lord, save me. Christ is the great Saviour, he came to save; those that would be saved, must not only come to him, but cry to him for salvation; but we are never brought to this, till we find ourselves sinking; sense of need will drive us to him. [2.] Christ's great favour to Peter, in this fright. Though there was a mixture of presumption with Peter's faith in his first adventure, and of unbelief with his faith in his after-fainting, yet Christ did not cast him off; for, First, He saved him; he answered him with the saving strength of his right hand (Psa 20:6), for immediately he stretched forth his hand, and caught him. Note, Christ's time to save is, when we sink (Psa 18:4-7): he helps at a dead lift. Christ's hand is still stretched out to all believers, to keep them from sinking. Those whom he hath once apprehended as his own, and hath snatched as brands out of the burning, he will catch out of the water too. Though he may seem to have left his hold, he doth but seem to do so, for they shall never perish, neither shall any man pluck them out of his hand, Joh 10:28. Never fear, he will hold his own. Our deliverance from our own fears, which else would overwhelm us, is owing to the hand of his power and grace, Psa 34:4. Secondly, He rebuked him; for as many as he loves and saves, he reproves and chides; O thou of little faith, wherefore didst thou doubt? Note, 1. Faith may be true, and yet weak; at first, like a grain of mustard-seed. Peter had faith enough to bring him upon the water, yet, because not enough to carry him through, Christ tells him he had but little. 2. Our discouraging doubts and fears are all owing to the weakness of our faith: therefore we doubt, because we are but of little faith. It is the business of faith to resolve doubts, the doubts of sense, in a stormy day, so as even then to keep the head above water. Could we but believe more, we should doubt less. 3. The weakness of our faith, and the prevalence of our doubts, are very displeasing to our Lord Jesus. It is true, he doth not cast off weak believers, but it is as true, that he is not pleased with weak faith, no, not in those that are nearest to him. Wherefore didst thou doubt? What reason was there for it? Note, Our doubts and fears would soon vanish before a strict enquiry into the cause of them; for, all things considered, there is no good reason why Christ's disciples should be of a doubtful mind, no, not in a stormy day, because he is ready to them a very present Help. VI. The ceasing of the storm, Mat 14:32. When Christ was come into the ship, they were presently at the shore. Christ walked upon the water till he came to the ship, and then went into that, when he could easily have walked to the shore; but when ordinary means are to be had, miracles are not to be expected. Though Christ needs not instruments for the doing of his work, he is pleased to use them. Observe, when Christ came into the ship, Peter came in with him. Companions with Christ in his patience, shall be companions in his kingdoms, Rev 1:9. Those that walk with him shall reign with him; those that are exposed, and that suffer with him, shall triumph with him. When they were come into the ship, immediately the storm ceased, for it had done its work, its trying work. He that has gathered the winds into his fists, and bound the waters in a garment, is the same that ascended and descended; and his word even stormy winds fulfil, Psa 148:8. When Christ comes into a soul, he makes winds and storms to cease there, and commands peace. Welcome Christ, and the noise of her waves will soon be quelled. The way to be still is, to know that he is God, that he is the Lord with us. VII. The adoration paid to Christ hereupon (Mat 14:33); They that were in the ship came and worshipped him, and said, Of a truth, thou art the Son of God. Two good uses they made of this distress, and this deliverance. 1. It was a confirmation of their faith in Christ, and abundantly convinced them that the fulness of the Godhead dwelt in him; for none but the world's Creator could multiply the loaves, none but its Governor could tread upon the waters of the sea; they therefore yield to the evidence, and make confession of their faith; Thou truly art the Son of God. They knew before that he was the Son of God, but now they know it better. Faith, after a conflict with unbelief, is sometimes the more active, and gets to greater degrees of strength by being exercised. Now they know it of a truth. Note, It is good for us to know more and more of the certainty of those things wherein we have been instructed, Luk 1:4. Faith then grows, when it arrives at a full assurance, when it sees clearly, and saith, Of a truth. 2. They took occasion from it to give him the glory due unto his name. They not only owned that great truth, but were suitable affected by it; they worshiped Christ. Note, When Christ manifests his glory for us, we ought to return it to him (Psa 50:15); I will deliver thee, and thou shalt glorify me. Their worship and adoration of Christ were thus expressed, Of a truth thou art the Son of God. Note, The matter of our creed may and must be made the matter of our praise. Faith is the proper principle of worship, and worship the genuine product of faith. He that comes to God must believe; and he that believes in God, will come, Heb 9:6.

Here is, I. A general account of Christ's cures, his curing by wholesale. The tokens of Christ's power and goodness are neither scarce nor scanty; for there is in him an overflowing fulness. Now observe, 1. The place where these cures were wrought; it was near the sea of Galilee, a part of the country Christ was much conversant with. We read not of any thing he did in the coasts of Tyre and Sidon, but the casting of the devil out of the woman of Canaan's daughter, as if he took that journey on purpose, with that in prospect. Let not ministers grudge their pains to do good, though but to few. He that knows the worth of souls, would go a great way to help to save one from death and Satan's power. But Jesus departed thence. Having let fall that crumb under table, he here returns to make a full feast for the children. We may do that occasionally for one, which we may not make a constant practice of. Christ steps into the coast of Tyre and Sidon, but he sits down by the sea of Galilee (Mat 15:29), sits down not on a stately throne, or tribunal of judgment, but on a mountain: so mean and homely were his most solemn appearances in the days of his flesh! He sat down on a mountain, that all might see him, and have free access to him; for he is an open Saviour. He sat down there, as one tired with his journey, and willing to have a little rest; or rather, as one waiting to be gracious. He sat, expecting patients, as Abraham at his tent-door, ready to entertain strangers. He settled himself to this good work. 2. The multitudes and maladies that were healed by him (Mat 15:30); Great multitudes came to him; that the scripture might be fulfilled, Unto him shall the gathering of the people be, Gen 49:10. If Christ's ministers could cure bodily diseases as Christ did, there would be more flocking to them than there is; we are soon sensible of bodily pain and sickness, but few are concerned about their souls and their spiritual diseases. Now, (1.) Such was the goodness of Christ, that he admitted all sorts of people; the poor as well as the rich are welcome to Christ, and with him there is room enough for all comers. He never complained of crowds or throngs of seekers, or looked with contempt upon the vulgar, the herd, as they are called; for the souls of peasants are as precious with him as the souls of princes. (2.) Such was the power of Christ, that he healed all sorts of diseases; those that came to him, brought their sick relations and friends along with them, and cast them down at Jesus' feet, Mat 15:30. We read not of any thing they said to him, but they laid them down before him as objects of pity, to be looked upon by him. Their calamities spake more for them than the tongue of the most eloquent orator could. David showed before God his trouble, that was enough, he then left it with him, Psa 142:2. Whatever our case is, the only way to find ease and relief, is, to lay it at Christ's feet, to spread it before him, and refer it to his cognizance, and then submit it to him, and refer it to his disposal. Those that would have spiritual healing from Christ, must lay themselves at his feet, to be ruled and ordered as he pleaseth. Here were lame, blind, dumb, maimed, and many others, brought to Christ. See what work sin has made! It has turned the world into a hospital: what various diseases are human bodies subject to! See what work the Saviour makes! He conquers those hosts of enemies to mankind. Here were such diseases as a flame of fancy could contribute neither to the cause of nor to the cure of; as lying not in the humours, but in the members of the body; and yet these were subject to the commands of Christ. He sent his word, and healed them. Note, All diseases are at the command of Christ, to go and come as he bids them. This is an instance of Christ's power, which may comfort us in all our weaknesses; and of his pity, which may comfort us in all our miseries. 3. The influence that this had upon the people, Mat 15:31. (1.) They wondered, and well they might. Christ's works should be our wonder. It is the Lord's doing, and it is marvellous, Psa 118:23. The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith, the dumb to speak in prayer, the lame to walk in holy obedience, it is to be wondered at. Sing unto the Lord a new song, for thus he has done marvellous things. (2.) They glorified the God of Israel, whom the Pharisees, when they saw these things, blasphemed. Miracles, which are the matter of our wonder, must be the matter of our praise; and mercies, which are the matter of our rejoicing, must be the matter of our thanksgiving. Those that were healed, glorified God; if he heal our diseases, all that is within us must bless his holy name; and if we have been graciously preserved from blindness, and lameness, and dumbness, we have as much reason to bless God as if we had been cured of them; nay, and the standers-by glorified God. Note, God must be acknowledged with praise and thankfulness in the mercies of others as in our own. They glorified him as the God of Israel, his church's God, a God in covenant with his people, who hath sent the Messiah promised; and this is he. See Luk 1:68. Blessed be the Lord God of Israel. This was done by the power of the God of Israel, and no other could do it. II. Here is a particular account of his feeding four thousand men with seven loaves, and a few little fishes, as he had lately fed five thousand with five loaves. The guests indeed were now not quite so many as then, and the provision a little more; which does not intimate that Christ's arm was shortened, but that he wrought his miracles as the occasion required, and not for ostentation, and therefore he suited them to the occasion: both then and now he took as many as were to be fed, and made use of all that was at hand to feed them with. When once the utmost powers of nature are exceeded, we must say, This is the finger of God; and it is neither here nor there how far they are outdone; so that this is no less a miracle than the former. Here is, 1. Christ's pity (Mat 15:32); I have compassion on the multitude. He tells his disciples this, both to try and to excite their compassion. When he was about to work this miracle, he called them to him, and made them acquainted with his purpose, and discoursed with them about it; not because he needed their advice, but because he would give an instance of his condescending love to them. He called them not servants, for the servant knows not what his Lord doeth, but treated them as his friends and counsellors. Shall I hide from Abraham the thing that I do? Gen 18:17. In what he said to them, Observe, (1.) The case of the multitude; They continue with me now three days, and have nothing to eat. This is an instance of their zeal, and the strength of their affection to Christ and his word, that they not only left their callings, to attend upon him on week-days, but underwent a deal of hardship, to continue with him; they wanted their natural rest, and, for aught that appeared, lay like soldiers in the field; they wanted necessary food, and had scarcely enough to keep life and soul together. In those hotter countries they could better bear long fasting than we can in these colder climates: but though it could not but be grievous to the body, and might endanger their health, yet the zeal of God's house thus ate them up, and they esteemed the words of Christ more than their necessary food. We think three hours too much to attend upon public ordinances; but these people staid together three days, and yet snuffed not at it, nor said, Behold, what a weariness is it! Observe, With what tenderness Christ spoke of it; I have compassion on them. It had become them to have compassion on him, who took so much pains with them for three days together, and was so indefatigable in teaching and healing; so much virtue had gone out of him, and yet for aught that appears he was fasting too: but he prevented them with his compassion. Note, Our Lord Jesus keeps an account how long his followers continue their attendance on him, and takes notice of the difficulty they sustain in it (Rev 2:2); I know thy works, and thy labour, and thy patience: and it shall in no wise lose its reward. Now the exigence the people were reduced to serves to magnify. [1.] The mercy of their supply: he fed them when they were hungry; and then food was doubly welcome. He treated them as he did Israel of old; he suffered them to hunger, and then fed them (Deu 8:3); for that is sweet to the hungry soul, which the full soul loathes. [2.] The miracle of their supply: having been so long fasting, their appetites were the more craving. If two hungry meals make the third a glutton, what would three hungry days do? And yet they did all eat and were filled. Note, There are mercy and grace enough with Christ, to give the most earnest and enlarged desire an abundant satisfaction; Open thy mouth wide, and I will fill it. He replenisheth even the hungry soul. (2.) The care of our master concerning them; I will not send them away fasting, lest they should faint by the way; which would be a discredit to Christ and his family, and a discouragement both to them and to others. Note, It is the unhappiness of our present state, that when our souls are in some measure elevated and enlarged, our bodies cannot keep pace with them in good duties. The weakness of the flesh is a great grievance to the willingness of the spirit. It will not be so in heaven, where the body shall be made spiritual, where they rest not, day and night, from praising God, and yet faint not; where they hunger no more, nor thirst any more, Rev 7:16. Here is, 2. Christ's power. His pity of their wants sets his power on work for their supply. Now observe, (1.) How his power was distrusted by his disciples (Mat 15:23); whence should we have so much bread in the wilderness? A proper question, one would think, like that of Moses (Num 11:22). Shall the flocks and the herds be slain to suffice them? But it was here an improper question, considering not only the general assurance the disciples had of the power of Christ, but the particular experience they lately had of a seasonable and sufficient provision by miracle in a like case; they had been not only the witnesses, but the ministers, of the former miracle; the multiplied bread went through their hands; so that it was an instance of great weakness for them to ask, Whence shall we have bread? Could they be at a loss, while they had their Master with them? Note, Forgetting former experiences leaves us under present doubts. Christ knew how slender the provision was, but he would know it from them (Mat 15:34); How many loaves have ye? Before he would work, he would have it seen how little he had to work on, that his power might shine the brighter. What they had, they had for themselves, and it was little enough for their own family; but Christ would have them bestow it all upon the multitude, and trust Providence for more. Note, it becomes Christ's disciples to be generous, their Master was so: what we have, we should be free of, as there is occasion; given to hospitality; not like Nabal (Sa1 25:11), but like Elisha, Kg2 4:42. Niggardliness today, out of thoughtfulness for tomorrow, is a complication of corrupt affection that ought to be mortified. If we be prudently kind and charitable with what we have, we may piously hope that God will send more. Jehovah-jireh, The Lord will provide. The disciples asked, Whence should we have bread? Christ asked, How many loaves have ye? Note, When we cannot have what we would, we must make the best of what we have, and do good with it as far as it will go; we must not think so much of our wants as of our havings. Christ herein went according to the rule he gave to Martha, not to be troubled about many things, nor cumbered about much serving. Nature is content with little, grace with less, but lust with nothing. (2.) How his power was discovered to the multitude, in the plentiful provision he made for them; the manner of which is much the same as before, Mat 14:18, etc. Observe here, [1.] The provision that was at hand; seven loaves, and a few fishes: the fish not proportionable to the bread, for bread is the staff of life. It is probable that the fish was such as they had themselves taken; for they were fishers, and were now near the sea. Note, It is comfortable to eat the labour of our hands (Psa 128:2), and to enjoy that which is any way the product of our own industry, Pro 12:27. And what we have got by God's blessing on our labour we should be free of; for therefore we must labour, that we may have to give, Eph 4:28. [2.] The putting of the people in a posture to receive it (Mat 15:35); He commanded the multitude to sit down on the ground. They saw but very little provision, yet they must sit down, in faith that they should have a meal's meat out of it. They who would have spiritual food from Christ, must sit down at his feet, to hear his word, and expect it to come in an unseen way. [3.] The distributing of the provision among them. He first gave thanks - eucharistēsas. The word used in the former miracle was eulogēse - he blessed. It comes all to one; giving thanks to God is a proper way of craving a blessing from God. And when we come to ask and receive further mercy, we ought to give thanks for the mercies we have received. He then broke the loaves (for it was in the breaking that the bread multiplied) and gave to his disciples, and they to the multitude. Though the disciples had distrusted Christ's power, yet he made use of them now as before; he is not provoked, as he might be, by the weakness and infirmities of his ministers, to lay them aside; but still he gives to them, and they to his people, of the word of life. [4.] The plenty there was among them (Mat 15:37). They did all eat, and were filled. Note, Those whom Christ feeds, he fills. While we labour for the world, we labour for that which satisfieth not (Isa 55:2); but those that duly wait on Christ shall be abundantly satisfied with the goodness of his house, Psa 65:4. Christ thus fed people once and again, to intimate that though he was called Jesus of Nazareth, yet he was of Bethlehem, the house of bread; or rather, that he was himself the Bread of Life. To show that they had all enough, there was a great deal left - seven baskets full of broken meat; not so much as there was before, because they did not gather after so many eaters, but enough to show that with Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek more. [5.] The account taken of the guests; not that they might pay their share (here was no reckoning to be discharged, they were fed gratis), but that they might be witnesses to the power and goodness of Christ, and that this might be some resemblance of that universal providence that gives food to all flesh, Psa 136:25. Here were four thousand men fed; but what were they to that great family which is provided for by the divine care every day? God is a great Housekeeper, on whom the eyes of all the creatures wait, and he giveth them their food in due season, Psa 104:27; Psa 145:15. [6.] The dismission of the multitude, and Christ's departure to another place (Mat 15:39). He sent away the people. Though he had fed them twice, they must not expect miracles to be their daily bread. Let them now go home to their callings, and to their own tables. And he himself departed by ship to another place; for, being the Light of the world, he must be still in motion, and go about to do good.

We have here the story of Christ's transfiguration; he had said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus (Pe2 1:16); because it was an emanation of his power, and a previous notice of his coming, which was fitly introduced by such prefaces. When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements. Now concerning Christ's transfiguration, observe, I. The circumstances of it, which are here noted, Mat 17:1. 1. The time; six days after he had the solemn conference with his disciples, Mat 16:21. St Luke saith, It was about eight days after, six whole days intervening, and this the eighth day, that day seven-night. Nothing is recorded to be said or done by our Lord Jesus for six days before his transfiguration; thus, before some great appearances, there was silence in heaven for the space of half an hour, Rev 8:1. Then when Christ seems to be doing nothing for his church, expect, ere long, something more than ordinary. 2. The place; it was on top of a high mountain apart. Christ chose a mountain, (1.) As a secret place. He went apart; for though a city upon a hill can hardly be hid, two or three persons upon a hill can hardly be found; therefore their private oratories were commonly on mountains. Christ chose a retired place to be transfigured in, because his appearing publicly in his glory was not agreeable to his present state; and thus he would show his humility, and teach us that privacy much befriends our communion with God. Those that would maintain intercourse with Heaven, must frequently withdraw from the converse and business of this world; and they will find themselves never less alone than when alone, for the Father is with them. (2.) Though a sublime place, elevated above things below. Note, Those that would have a transforming fellowship with God, must not only retire, but ascend; lift up their hearts, and seek things above. The call is, Come up hither, Rev 4:1. 3. The witnesses of it. He took with him Peter and James and John. (1.) He took three, a competent number to testify what they should see; for out of the mouth of two or three witnesses shall every word be established. Christ makes his appearances certain enough, but not too common; not to all the people, but to witnesses (Act 10:41), that they might be blessed, who have not seen, and yet have believed. (2.) He took these three because they were the chief of his disciples, the first three of the worthies of the Son of David; probably they excelled in gifts and graces; they were Christ's favourites, singled out to be the witnesses of his retirements. They were present when he raised the damsel to life, Mar 5:37. They were afterward to be the witnesses of his agony, and this was to prepare them for that. Note, A sight of Christ's glory, while we are here in this world, is a good preparative for our sufferings with him, as these are preparatives for the sight of his glory in the other world. Paul, who had abundance of trouble, had abundance of revelations. II. The manner of it (Mat 17:2); He was transfigured before them. The substance of his body remained the same, but the accidents and appearances of it were greatly altered; he was not turned into a spirit, but his body, which had appeared in weakness and dishonour, now appeared in power and glory. He was transfigured, metamorphōthē - he was metamorphosed. The profane poets amused and abused the world with idle extravagant stories of metamorphoses, especially the metamorphoses of their gods, such as were disparaging and diminishing to them, equally false and ridiculous; to these some think Peter has an eye, when, being about to mention this transfiguration of Christ, he saith, We have not followed cunningly devised fables when we made it known unto you, Pe2 1:16. Christ was both God and man; but, in the days of his flesh, he took on him the form of a servant - morphēn doulou, Phi 2:7. He drew a veil over the glory of his godhead; but now, in his transfiguration, he put by that veil, appeared en morphē theou - in the form of God (Phi 2:6), and gave his disciples a glimpse of his glory, which could not but change his form. The great truth which we declare, is, that God is light (Jo1 1:5), dwells in the light (Ti1 6:16), covers himself with light, Psa 104:2. And therefore when Christ would appear in the form of God, he appeared in light, the most glorious of all visible beings, the first-born of the creation, and most nearly resembling the eternal Parent. Christ is the Light; while he was in the world, he shined in darkness, and therefore the world knew him not (Joh 1:5, Joh 1:10); but, at this time, that Light shined out of the darkness. Now his transfiguration appeared in two things: 1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud. 2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it. III. The companions of it. He will come, at last, with ten thousands of his saints; and, as a specimen of that, there now appeared unto them Moses and Elias talking with him, Mat 17:3. Observe, 1. There were glorified saints attending him, that, when there were three to bear record on earth, Peter, James, and John, there might be some to bear record from heaven too. Thus here was a lively resemblance of Christ's kingdom, which is made up of saints in heaven and saints on earth, and to which belong the spirits of just men made perfect. We see here, that they who are fallen asleep in Christ are not perished, but exist in a separate state, and shall be forthcoming when there is occasion. 2. These two were Moses and Elias, men very eminent in their day. They had both fasted forty days and forty nights, as Christ did, and wrought other miracles, and were both remarkable at their going out of the world as well as in their living in the world. Elias was carried to heaven in a fiery chariot, and died not. The body of Moses was never found, possibly it was preserved from corruption, and reserved for this appearance. The Jews had great respect for the memory of Moses and Elias, and therefore they came to witness of him, they came to carry tidings concerning him to the upper world. In them the law and the prophets honoured Christ, and bore testimony to him. Moses and Elias appeared to the disciples; they saw them, and heard them talk, and, either by their discourse or by information from Christ, they knew them to be Moses and Elias; glorified saints shall know one another in heaven. They talked with Christ. Note, Christ has communion with the blessed, and will be no stranger to any of the members of that glorified corporation. Christ was now to be sealed in his prophetic office, and therefore these two great prophets were fittest to attend him, as transferring all their honour and interest to him; for in these last days God speaks to us by his Son, Heb 1:1. IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke or the rest; Lord, it is good for us to be here. Peter here expresses, 1. The delight they had in this converse; Lord, it is good to be here. Though upon a high mountain, which we may suppose rough and unpleasant, bleak and cold, yet it is good to be here. He speaks the sense of his fellow-disciples; It is good not only for me, but for us. He did not covet to monopolize this favour, but gladly takes them in. He saith this to Christ. Pious and devout affections love to pour out themselves before the Lord Jesus. The soul that loves Christ, and loves to be with him, loves to go and tell him so; Lord, it is good for us to be here. This intimates a thankful acknowledgment of his kindness in admitting them to this favour. Note, Communion with Christ is the delight of Christians. All the disciples of the Lord Jesus reckon it is good for them to be with him in the holy mount. It is good to be here where Christ is, and whither he brings us along with him by his appointment; it is good to be here, retired and alone with Christ; to be here, where we may behold the beauty of the Lord Jesus, Psa 27:4. It is pleasant to hear Christ compare notes with Moses and the prophets, to see how all the institutions of the law, and all the predictions of the prophets, pointed at Christ, and were fulfilled in him. 2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion. (1.) Here was a zeal for this converse with heavenly things, a laudable complacency in the sight they had of Christ's glory. Note, Those that by faith behold the beauty of the Lord in his house, cannot but desire to dwell there all the days of their life. It is good having a nail in God's holy place (Ezr 9:8), a constant abode; to be in holy ordinances as a man at home, not as a wayfaring man. Peter thought this mountain was a fine spot of ground to build upon, and he was for making tabernacles there; as Moses in the wilderness made a tabernacle for the Shechinah, or divine glory. It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no. (2.) Yet in this zeal he betrayed a great deal of weakness and ignorance. What need had Moses and Elias of tabernacles? They belonged to that blessed world, where they hunger no more, nor doth the sun light upon them. Christ had lately foretold his sufferings, and bidden his disciples expect the like; Peter forgets this, or, to prevent it, will needs be building tabernacles in the mount of glory, out of the way of trouble. Still he harps upon, Master, spare thyself, though he had been so lately checked for it. Note, There is a proneness in good men to expect the crown without the cross. Peter was for laying hold of this as the prize, though he had not yet fought his fight, nor finished his course, as those other disciples, Mat 20:21. We are out in our aim, if we look for a heaven here upon earth. It is not for strangers and pilgrims (such as we are in our best circumstances in this world), to talk of building, or to expect a continuing city. Yet it is some excuse for the incongruity of Peter's proposal, not only that he knew not what he said (Luk 9:33), but also that he submitted the proposal to the wisdom of Christ; If thou wilt, let us make tabernacles. Note, Whatever tabernacles we propose to make to ourselves in this world, we must always remember to ask Christ's leave. Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience. V. The glorious testimony which God the Father gave to our Lord Jesus, in which he received from him honour and glory (Pe2 1:17), when there came this voice from the excellent glory. This was like proclaiming the titles of honour or the royal style of a prince, when, at his coronation, he appears in his robes of state; and be it known, to the comfort of mankind, the royal style of Christ is taken from his mediation. Thus, in vision, he appeared with a rainbow, the seal of the covenant, about his throne (Rev 4:3); for it is his glory to be our Redeemer. Now concerning this testimony from heaven to Christ, observe. 1. How it came, and in what manner it was introduced. (1.) There was a cloud. We find often in the Old Testament, that a cloud was the visible token of God's presence; he came down upon mount Sinai in a cloud (Exo 19:9), and so to Moses, Exo 34:5; Num 11:25. He took possession of the tabernacle in a cloud, and afterwards of the temple; where Christ was in his glory, the temple was, and there God showed himself present. We know not the balancing of the clouds, but we know that much of the intercourse and communication between heaven and earth is maintained by them. By the clouds vapours ascend, and rains descend; therefore God is said to make the clouds his chariots; so he did here when he descended upon this mount. (2.) It was a bright cloud. Under the law it was commonly a thick and dark cloud that God made the token of his presence; he came down upon mount Sinai in a thick cloud (Exo 19:16), and said he would dwell in thick darkness; see Kg1 8:12. But we are now come, not to the mount that was covered with thick blackness and darkness (Heb 12:18), but to the mount that is crowned with a bright cloud. Both the Old Testament and the New Testament dispensation had tokens of God's presence; but that was a dispensation of darkness, and terror, and bondage, this of light, love, and liberty. (3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them. (4.) There came a voice out of the cloud, and it was the voice of God, who now, as of old, spake in the cloudy pillar, Psa 99:7. Here was no thunder, or lightning, or voice of a trumpet, as there was when the law was given by Moses, but only a voice, a still small voice, and that not ushered in with a strong wind, or an earthquake, or fire, as when God spake to Elias, Kg1 19:11, Kg1 19:12. Moses then and Elias were witnesses, that in these last days God hath spoken to us by his Son, in another way than he spoke formerly to them. This voice came from the excellent glory (Pe2 1:17), the glory which excelleth, in comparison of which the former had no glory; though the excellent glory was clouded, yet thence came a voice, for faith comes by hearing. 2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have, (1.) The great gospel mystery revealed; This is my beloved Son, in whom I am well pleased. This was the very same that was spoken from heaven at his baptism (Mat 3:17); and it was the best news that ever came from heaven to earth since man sinned. It is to the same purport with that great doctrine (Co2 5:19), That God was in Christ, reconciling the world unto himself. Moses and Elias were great men, and favourites of Heaven, yet they were but servants, and servants that God was not always well pleased in; for Moses spoke unadvisedly, and Elias was a man subject to passions; but Christ is a Son, and in him God was always well pleased. Moses and Elias were sometimes instruments of reconciliation between God and Israel; Moses was a great intercessor, and Elias a great reformer; but in Christ God is reconciling the world; his intercession is more prevalent than that of Moses, and his reformation more effectual than that of Elias. This repetition of the same voice that came from heaven at his baptism was no vain repetition; but, like the doubling of Pharoah's dream, was to show the thing was established. What God hath thus spoken once, yea twice, no doubt he will stand to, and he expects we should take notice of it. It was spoken at his baptism, because then he was entering upon his temptation, and his public ministry; and now it was repeated, because he was entering upon his sufferings, which are to be dated from hence; for now, and not before, he began to foretel them, and immediately after his transfiguration it is said (Luk 9:51), that the time was come that he should be received up; this therefore was then repeated, to arm him against the terror, and his disciples against the offence, of the cross. When sufferings begin to abound, consolations are given in more abundantly, Co2 1:5. (2.) The great gospel duty required, and it is the condition of our benefit by Christ; Hear ye him. God is well pleased with none in Christ but those that hear him. It is not enough to give him the hearing (what will that avail us?) but we must hear him and believe him, as the great Prophet and Teacher; hear him, and be ruled by him, as the great Prince and Lawgiver; hear him, and heed him. Whoever would know the mind of God, must hearken to Jesus Christ; for by him God has in these last days spoken to us. This voice from heaven has made all the sayings of Christ as authentic as if they had been thus spoken out of a cloud. God does here, as it were, turn us over to Christ for all the revelations of his mind; and it refers to that prediction concerning the Prophet God would raise up like unto Moses (Deu 18:18); him shall ye hear. Christ now appeared in glory; and the more we see of Christ's glory, the more cause we shall see to hearken to him: but the disciples were gazing on that glory of his which they saw; they are therefore bid not to look at him, but to hear him. Their sight of his glory was soon intercepted by the cloud, but their business was to hear him. We walk by faith, which comes by hearing, not by sight, Co2 5:7. Moses and Elias were now with him; the law and the prophets; hitherto it was said, Hear them, Luk 16:29. The disciples were ready to equal them with Christ, when they must have tabernacles for them as well as for him. They had been talking with Christ, and probably the disciples were very desirous to know what they said, and to hear something more from them; No, saith God, hear him, and that is enough; him, and not Moses and Elias, who were present, and whose silence gave consent to this voice; they had nothing to say to the contrary; whatever interest they had in the world as prophets, they were willing to see it all transferred to Christ, that in all things he might have the pre-eminence. Be not troubled that Moses and Elias make so short a stay with you; hear Christ, and you will not want them. IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them. 1. The disciples fell on their faces, and were sore afraid. The greatness of the light, and the surprise of it, might have a natural influence upon them, to dispirit them. But that was not all, ever since man sinned, and heard God's voice in the garden, extraordinary appearances of God have ever been terrible to man, who, knowing he has no reason to expect any good, has been afraid to hear any thing immediately from God. Note, even then when fair weather comes out of the secret place, yet with God is terrible majesty, Job 37:22. See what dreadful work the voice of the Lord makes, Psa 29:4. It is well for us that God speaks to us by men like ourselves, whose terror shall not make us afraid. 2. Christ graciously raised them up with abundance of tenderness. Note, The glories and advancements of our Lord Jesus do not at all lessen his regard to, and concern for, his people that are compassed about with infirmity. It is comfortable to think, that now, in his exalted state, he has a compassion for, and condescends to, the meanest true believer. Observe here, (1.). What he did; he came, and touched them. His approaches banished their fears; and when they apprehended that they were apprehended of Christ, there needed no more to make them easy. Christ laid his right hand upon John is a like case, and upon Daniel, Rev 1:17; Dan 8:18; Dan 10:18. Christ's touches were often healing, and here they were strengthening and comforting. (2.) What he said; Arise, and be not afraid. Note, Though a fear of reverence in our converse with Heaven is pleasing to Christ, yet a fear of amazement is not so, but must be striven against. Christ said, Arise. Note, It is Christ by his word, and the power of his grace going along with it, that raises up good men from their dejections, and silences their fears; and none but Christ can do it; Arise, be not afraid. Note, causeless fears would soon vanish, if we would not yield to them, and lie down under them, but get up, and do what we can against them. considering what they had seen and heard, they had more reason to rejoice than to fear, and yet, it seems, they needed this caution. Note, Through the infirmity of the flesh, we often frighten ourselves with that wherewith we should encourage ourselves. Observe, After they had an express command from heaven to hear Christ, the first word they had from him was, Be not afraid, hear that. Note, Christ's errand into the world was to give comfort to good people, that, being delivered out of the hands of their enemies, they might serve God without fear, Luk 1:74, Luk 1:75. VII. The disappearing of the vision (Mat 17:8); They lift up themselves, and then lift up their eyes, and saw no man, save Jesus only. Moses and Elias were gone, the rays of Christ's glory were laid aside, or veiled again. They hoped this had been the day of Christ's entrance into his kingdom, and his public appearance in that external splendour which they dreamed of; but see how they are disappointed. Note, It is not wisdom to raise our expectations high in this world, for the most valuable of our glories and joys here are vanishing, even those of near communion with God are so, not a continual feast, but a running banquet. If sometimes we are favoured with special manifestations of divine grace, glimpses and pledges of future glory, yet they are withdrawn presently; two heavens are too much for those to expect that never deserve one. Now they saw no man, save Jesus only. Note, Christ will tarry with us when Moses and Elias are gone. The prophets do not live for ever (Zac 1:5), and we see the period of our ministers' conversation; but Jesus Christ is the same yesterday, today, and for ever, Heb 13:7, Heb 13:8. VIII. The discourse between Christ and his disciples as they came down from the mountain, Mat 17:9-13. Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us. 2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time. Here is, (1.) The charge that Christ gave the disciples to keep the vision very private for the present (Mat 17:9); Tell it to no man till the Son of man is risen. If they had proclaimed it, the credibility of it would have been shocked by his sufferings, which were now hastening on. But let the publication of it be adjourned till after his resurrection, and then that and his subsequent glory will be a great confirmation of it. Note, Christ observed a method in the manifestation of himself; he would have his works put together, mutually to explain and illustrate each other, that they might appear in their full strength and convincing evidence. Every thing is beautiful in its season. Christ's resurrection was properly the beginning of the gospel state and kingdom, to which all before was but preparatory and by way of preface; and therefore, though this was transacted before, it must not be produced as evidence till then (and then it appears to have been much insisted on by Pe2 1:16-18), when the religion it was designed for the confirmation of was brought to its full consistence and maturity. Christ's time is the best and fittest for the manifesting of himself and must be attended to by us. (2.) An objection which the disciples made against something Christ had said (Mat 17:10); "Why then say the scribes that Elias must first come? If Elias make so short a stay, and is gone so suddenly, and we must say nothing of him; why have we been taught out of the law to expect his public appearance in the world immediately before the setting up of the Messiah's kingdom? Must the coming of Elias be a secret, which every body looks for?" or thus; "If the resurrection of the Messiah, and with it the beginning of his kingdom, be at hand, what becomes of that glorious preface and introduction to it, which we expect in the coming of Elias?" The scribes, who were the public expositors of the law, said this according to the scripture (Mal 4:5); Behold I send you Elijah the prophet. The disciples spoke the common language of the Jews, who made that the saying of the scribes which was the saying of the scripture, whereas of that which ministers speak to us according to the word of God, we should say, "God speaks to us, not the ministers;" for we must not receive it as the word of men, Th1 2:13. Observe, When the disciples could not reconcile what Christ said with what they had heard out of the Old Testament, they desired him to explain it to them. Note, When we are puzzled with scripture difficulties, we must apply ourselves to Christ by prayer for his Spirit to open our understandings and to lead us into all truth. (3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given. [1.] Christ allows the prediction (Mat 17:11); "Elias truly shall first come, and restore all things; so far you are in the right." Christ did not come to alter or invalidate any thing foretold in the Old Testament. Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them. He shall come, and restore all things; not restore them to their former state (John Baptist went not about to do that), but he shall accomplish all things (so it may be read), all things that were written of him, all the predictions of the coming of Elias. John Baptist came to restore things spiritually, to revive the decays of religion, to turn the hearts of the fathers to the children; which means the same with this, he shall restore all things. John preached repentance, and that restores all things. [2.] He asserts the accomplishment. The scribes say true, that Elias is come, Mat 17:12. Note, God's promises are often fulfilled, and men perceive it not, but enquire, Where is the promise? when it is already performed. Elias is come, and they knew him not; they knew him not to be the Elias promised, the forerunner of the Messiah. The scribes busied themselves in criticizing upon the scripture, but understood not by the signs of the times the fulfilling of the scripture. Note, It is easier to explain the word of God than to apply it and make a right use of it. But it is no wonder that the morning star was not observed, when he who is the Sun itself, was in the world, and the world knew him not. Because they knew him not, they have done to him whatsoever they listed; if they had known, they would not have crucified Christ, or beheaded John, Co1 2:8. They ridiculed John, persecuted him, and at last put him to death; which was Herod's doing, but is here charged upon the whole generation of unbelieving Jews, and particularly the scribes, who, though they could not prosecute John themselves, were pleased with what Herod did. He adds, Likewise also shall the Son of man suffer of them. Marvel not that Elias should be abused and killed by those who pretended, with a great deal of reverence, to expect him, when the Messiah himself will be in like manner treated. Note, The sufferings of Christ took off the strangeness of all other sufferings (Joh 15:18); when they had imbrued their hands in the blood of John Baptist, they were ready to do the like to Christ. Note, As men deal with Christ's servants, so they would deal with him himself; and they that are drunk with the blood of the martyrs still cry, Give, give, Act 12:1-3. (4.) The disciples' satisfaction in Christ's reply to their objection (Mat 17:13); They understood that he spake unto them of John the Baptist. He did not name John, but gives them such a description of him as would put them in mind of what he had said to them formerly concerning him; This is Elias. This is a profitable way of teaching; it engages the learners' own thoughts, and makes them, if not their own teachers, yet their own remembrancers; and thus knowledge becomes easy to him that understands. When we diligently use the means of knowledge, how strangely are mists scattered and mistakes rectified!

Christ, having been for some time preaching about in the country, here returns to Capernaum his head-quarters, and makes his appearance there, in hopes that by this time the talk and crowd would be somewhat abated. Now observe, I. The great resort there was to him. Though he was in the house, wither Peter's house, or some lodgings of his own which he had taken, yet people came to him as soon as it was noised that he was in town; they did not stay till he appeared in the synagogue, which they might be sure he would do on the sabbath day, but straightway many were gathered together to him. Where the king is, there is the court; where Shiloh is, there shall the gathering of the people be. In improving opportunities for our souls, we must take care not to lose time. One invited another (Come, let us go see Jesus), so that his house could not contain his visitants. There was no room to receive them, they were so numerous, no not so much as about the door. A blessed sight, to see people thus flying like a cloud to Christ's house, though it was but a poor one, and as the doves to their windows! II. The good entertainment Christ gave them, the best his house would afford, and better than any other could; he preached the word unto them, Mar 2:2. Many of them perhaps came only for cures, and many perhaps only for curiosity, to get a sight of him; but when he had them together he preached to them. Though the synagogue-door was open to him at proper times, he thought it not at all amiss to preach in a house, on a week day; though some might reckon it both an improper place and an improper time. Blessed are ye that sow beside all waters, Isa 32:20. III. The presenting of a poor cripple to him, to be helped by him. The patient was one sick of the palsy, it should seem not as that, Mat 8:6, grievously tormented, but perfectly disabled, so that he was borne of four, was carried upon a bed, as if he had been upon a bier, by four persons. It was his misery, that he needed to be so carried, and bespeaks the calamitous state of human life; it was their charity, who did so carry him, and bespeaks the compassion that it is justly expected should be in the children of men toward their fellow-creatures in distress, because we know not how soon the distress may be our own. These kind relations or neighbours thought, if they could but carry this poor man once to Christ, they should not need to carry him any more; and therefore made hard shift to get him to him; and when they could not otherwise get to him, they uncovered the roof where he was, Mar 2:4. I see no necessity to conclude that Christ was preaching in an upper room, though in such the Jews that had stately houses, had their oratories; for then to what purpose should the crowd stand before the door, as wisdom's clients used to do? Pro 8:34. But I rather conjecture that the house he was in, was so little and mean (agreeable to his present state), that it had no upper room, but the ground-floor was open to the roof: and these petitioners for the poor paralytic, resolving not to be disappointed, when they could not get through the crowd at the door, got their friend by some means or other to the roof of the house, took off some of the tiles, and so let him down upon his bed with cords into the house where Christ was preaching. This bespoke both their faith and their fervency in this address to Christ. Hereby it appeared that they were in earnest, and would not go away, nor let Christ go without a blessing. Gen 32:26. IV. The kind word Christ said to this poor patient; He saw their faith; perhaps not so much his, for his distemper hindered him from the exercise of faith, but theirs that brought him. In curing the centurion's servant, Christ took notice of it as an instance of his faith, that he did not bring him to Christ, but believed he could cure him at a distance; here he commended their faith, because they did bring their friend through so much difficulty. Note, True faith and strong faith may work variously, conquering sometimes the objections of reason, sometimes those of sense; but, however manifested, it shall be accepted and approved by Jesus Christ. Christ said, Son, thy sins be forgiven thee. The compellation is very tender-Son; intimating a fatherly care of him and concern for him. Christ owns true believers as his sons: a son, and yet sick of the palsy. Herein God deals with you as with sons. The cordial is very rich; Thy sins are forgiven thee. Note, 1. Sin is the procuring cause of all our pains and sicknesses. The word of Christ was to take his thoughts off from the disease, which was the effect, and to lead them to the sin, the cause, that he might be more concerned about that, to get that pardoned. 2. God doth then graciously take away the sting and malignity of sickness, when he forgives sin; recovery from sickness is then a mercy indeed, when way is made for it by the pardon of sin. See Isa 38:17; Psa 103:3. The way to remove the effect, is, to take away the cause. Pardon of sin strikes at the root of all diseases, and either cures them, or alters their property. V. The cavil of the scribes at that which Christ said, and a demonstration of the unreasonableness of their cavil. They were expositors of the law, and their doctrine was true - that it is blasphemy for any creature to undertake the pardon of sin, and that it is God's prerogative, Isa 43:25. But, as is usual with such teachers, their application was false, and was the effect of their ignorance and enmity to Christ. It is true, None can forgive sins but God only; but it is false that therefore Christ cannot, who had abundantly proved himself to have a divine power. But Christ perceived in his spirit that they so reasoned within themselves; this proves him to be God, and therefore confirmed what was to be proved, that he had authority to forgive sins; for he searched the heart, and knew what was in man, Rev 2:23. God's royalties are inseparable, and he that could know thoughts, could forgive sins. This magnifies the grace of Christ, in pardoning sin, that he knew men's thoughts, and therefore knows more than any other can know, both of the sinfulness of their sins and the particulars of them, and yet is ready to pardon. Now he proves his power to forgive sin, by demonstrating his power to cure the man sick of the palsy, Mar 2:9-11. He would not have pretended to do the one, if he could not have done the other; that ye may know that the Son of man, the Messiah, has power on earth to forgive sin, that I have that power, Thou that art sick of the palsy, arise, take up thy bed. Now, 1. This was a suitable argument in itself. He could not have cured the disease, which was the effect, if he could not have taken away the sin, which was the cause. And besides, his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. He that could by a word accomplish the sign, could doubtless perform the thing signified, 2. It was suited to them. These carnal scribes would be more affected with such a suitable effect of a pardon as the cure of the disease, and be sooner convinced by it, than by any other more spiritual consequences; therefore it was proper enough to appeal, whether it is easier to say, Thy sins are forgiven thee, or to say, Arise, and walk? The removing of the punishment as such, was the remitting of the sin; he that could go so far in the cure, no doubt could perfect it. See Isa 33:24. VI. The cure of the sick man, and the impression it made upon the people, Mar 2:12. He not only arise out of his bed, perfectly well, but, to show that he had perfect strength restored to him, he took up his bed, because it lay in the way, and went forth before them all; and they were all amazed, as well they might, and glorified God, as indeed they ought; saying, "We never saw it on this fashion; never were such wonders as these done before in our time." Note, Christ's works were without precedent. When we see what he does in healing souls, we must own that we never saw the like.

In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself. I. In secret we have him praying to God, Luk 6:12. This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David (Psa 109:4), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by hē proseuchē tou theou, to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer. II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, Luk 6:13. After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called the Canaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon's servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor (Luk 6:16); yet Christ, when he chose him, was not deceived in him. III. In public we have him preaching and healing, the two great works between which he divided his time, Luk 6:17. He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was, - though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway, - yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. 1. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some had diseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils (Luk 6:17, Luk 6:18), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health and vigour to partake of the virtue that went out of him; for (Luk 6:19) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each.

In these verses, we have, I. The conference Christ had with Peter concerning John, the beloved disciple, in which we have, 1. The eye Peter cast upon him (Joh 21:20): Peter, in obedience to his Master's orders, followed him, and turning about, pleased with the honours his Master now did him, he sees the disciple whom Jesus loved following likewise. Observe here, (1.) How John is described. He does not name himself, as thinking his own name not worthy to be preserved in these records; but gives such a description of himself as sufficiently informs us whom he meant, and withal gives us a reason why he followed Christ so closely. He was the disciple whom Jesus loved, for whom he had a particular kindness above the rest; and therefore you cannot blame him for coveting to be as much as possible within hearing of Christ's gracious words during those few precious minutes with which Christ favoured his disciples. It is probable that mention in here made of John's having leaned on Jesus's breast and his enquiring concerning the traitor, which he did at the instigation of Peter (Joh 13:24), as a reason why Peter made the following enquiry concerning him, to repay him for the former kindness. Then John was in the favourite's place, lying in Christ's bosom, and he improved the opportunity to oblige Peter. And now that Peter was in the favourite's place, called to take a walk with Christ, he thought himself bound in gratitude to put such a question for John as he thought would oblige him, we all being desirous to know things to come. Note, As we have interest at the throne of grace, we should improve it for the benefit of one another. Those that help us by their prayers at one time should be helped by us with ours at another time. This is the communion of saints. (2.) What he did: he also followed Jesus, which shows how well he loved his company; where he was there also would this servant of his be. When Christ called Peter to follow him, it looked as if he designed to have some private talk with him; but such an affection John had to his Master that he would rather do a thing that seemed rude than lose the benefit of any of Christ's discourse. What Christ said to Peter he took as said to himself; for that word of command, Follow me, was given to all the disciples. At least he desired to have fellowship with those that had fellowship with Christ, and to accompany those that attended him. The bringing of one to follow Christ should engage others. Draw me and we will run after thee, Sol 1:4. (3.) The notice Peter took of it: He, turning about, seeth him. This may be looked upon either, [1.] As a culpable diversion from following his Master; he should have been wholly intent upon that, and have waited to hear what Christ had further to say to him, and then was he looking about him to see who followed. Note, The best men find it hard to attend upon the Lord without distraction, hard to keep their minds so closely fixed as they should be in following Christ: and a needless and unseasonable regard to our brethren often diverts us from communion with God. Or, [2.] As a laudable concern for his fellow-disciples. He was not so elevated with the honour his Master did him, in singling him out from the rest, as to deny a kind look to one that followed. Acts of love to our brethren must go along with actings of faith in Christ. 2. The enquiry Peter made concerning him (Joh 21:21): "Lord, and what shall this man do? Thou hast told me my work - to feed the sheep; and my lot - to be carried whither I would not. What shall be his work, and his lot?" Now this may be taken as the language, (1.) Of concern for John, and kindness to him: "Lord, thou showest me a great deal of favour. Here comes thy beloved disciple, who never forfeited thy favour, as I have done; he expects to be taken notice of; hast thou nothing to say to him? Wilt thou not tell how he must be employed, and how he must be honoured?" (2.) Or of uneasiness at what Christ had said to him concerning his sufferings: "Lord, must I alone be carried whither I would not? Must I be marked out to be run down, and must this man have no share of the cross?" It is hard to reconcile ourselves to distinguishing sufferings, and the troubles in which we think we stand alone. (3.) Or of curiosity, and a fond desire of knowing things to come, concerning others, as well as himself. It seems, by Christ's answer, there was something amiss in the question. When Christ had given him the charge of such a treasure, and the notice of such a trial, it had well become him to have said, "Lord, and what shall I do then to approve myself faithful to such a trust, in such a trial? Lord, increase my faith. As my day is, let my strength be." But instead of this, [1.] He seems more concerned for another than for himself. So apt are we to be busy in other men's matters, but negligent in the concerns of our own souls - quick-sighted abroad, but dim-sighted at home - judging others, and prognosticating what they will do, when we have enough to do to prove our own work, and understand our own way. [2.] He seems more concerned about events than about duty. John was younger than Peter, and, in the course of nature, likely to survive him: "Lord," says he, "what times shall he be reserved for?" Whereas, if God by his grace enable us to persevere to the end, and finish well, and get safely to heaven, we need not ask, "What shall be the lot of those that shall come after us?" Is it not well if peace and truth be in my days? Scripture-predictions must be eyed for the directing of our consciences, not the satisfying of our curiosity. 3. Christ's reply to this enquiry (Joh 21:22), "If I will that he tarry till I come, and do not suffer as thou must, what is that to thee. Mind thou thy own duty, the present duty, follow thou me." (1.) There seems to be here an intimation of Christ's purpose concerning John, in two things: - [1.] That he should not die a violent death, like Peter, but should tarry till Christ himself came by a natural death to fetch him to himself. The most credible of the ancient historians tell us that John was the only one of all the twelve that did not actually die a martyr. He was often in jeopardy, in bonds and banishments; but at length died in his bed in a good old age. Note, First, At death Christ comes to us to call us to account; and it concerns us to be ready for his coming. Secondly, Though Christ calls out some of his disciples to resist unto blood, yet not all. Though the crown of martyrdom is bright and glorious, yet the beloved disciple comes short of it. [2.] That he should not die till after Christ's coming to destroy Jerusalem: so some understand his tarrying till Christ comes. All the other apostles died before that destruction; but John survived it many years. God wisely so ordered it that one of the apostles should live so long as to close up the canon of the New Testament, which John did solemnly (Rev 22:18), and to obviate the design of the enemy that sowed tares even before the servants fell asleep. John lived to confront Ebion, and Cerinthus, and other heretics, who rose betimes, speaking perverse things. (2.) Others think that it is only a rebuke to Peter's curiosity, and that his tarrying till Christ's second coming is only the supposition of an absurdity: "Wherefore askest thou after that which is foreign and secret? Suppose I should design that John should never die, what does that concern thee? It is nothing to thee, when or where, or how, John must die. I have told thee how thou must die for thy part; it is enough for thee to know that, Follow thou me." Note, It is the will of Christ that his disciples should mind their own present duty, and not be curious in their enquiries about future events, concerning either themselves or others. [1.] There are many things we are apt to be solicitous about that are nothing to us. Other people's characters are nothing to us; it is out of our line to judge them, Rom 14:4. Whatsoever they are, saith Paul, it makes no matter to me. Other people's affairs are nothing to us to intermeddle in; we must quietly work, and mind our own business. Many nice and curious questions are put by the scribes and disputers of this world concerning the counsels of God, and the state of the invisible world, concerning which we may say, What is this to us? What do you think will become of such and such? is a common question, which may easily be answered with another: What is that to me? To his own Master he stands or falls. What is it to us to know the times and the seasons? Secret things belong not to us. [2.] The great thing that is all in all to us is duty, and not event; for duty is ours, events are God's - our own duty, and not another's; for every one shall bear his own burden - our present duty, and not the duty of the time to come; for sufficient to the day shall be the directions thereof: a good man's steps are ordered by the Lord, (Psa 37:23); he is guided step by step. Now all our duty is summed up in this one of following Christ. We must attend his motions, and accommodate ourselves to them, follow him to do him honour, as the servant his master; we must walk in the way in which he walked, and aim to be where he is. And, if we will closely attend to the duty of following Christ, we shall find neither heart nor time to meddle with at which does not belong to us. 4. The mistake which arose from this saying of Christ, that that disciple should not die, but abide with the church to the end of time; together with the suppressing of this motion by a repetition of Christ's words, Joh 21:23. Observe here, (1.) The easy rise of a mistake in the church by misconstruing the sayings of Christ, and turning a supposition to a position. Because John must not die a martyr, they conclude he must not die at all. [1.] They were inclined to expect it because they could not choose but desire it. Quod volumus facile crediumus - We easily believe what we wish to be true. For John to abide in the flesh when the rest were gone, and to continue in the world till Christ's second coming, they think, will be a great blessing to the church, which in every age might have recourse to him as an oracle. When they must lose Christ's bodily presence, they hope they shall have that of his beloved disciple; as if that must supply the want of his, forgetting that the blessed Spirit, the Comforter, was to do that. Note, We are apt to dote too much on men and means, instruments and external helps, and to think we are happy if we may but have them always with us; whereas God will change his workmen, and yet carry on his work, that the excellency of the power may be of God, and not of men. There is no need of immortal ministers to be the guides of the church, while it is under the conduct of an eternal Spirit. [2.] Perhaps they were confirmed in their expectations when they now found that John survived all the rest of the apostles. Because he lived long, they were ready to think he should live always; whereas that which waxeth old is ready to vanish away, Heb 8:13. [3.] However, it took rise from a saying of Christ's, misunderstood, and then made a saying of the church. Hence learn, First, The uncertainty of human tradition, and the folly of building our faith upon it. Here was a tradition, an apostolical tradition, a saying that went abroad among the brethren. It was early; it was common; it was public; and yet it was false. How little then are those unwritten traditions to be relied upon which the council of Trent hath decreed to be received with a veneration and pious affection equal to that which is owing to the holy scripture. Here was a traditional exposition of scripture. No new saying of Christ's advanced, but only a construction put by the brethren upon what he did really say, and yet it was a misconstruction. Let the scripture be its own interpreter and explain itself, as it is in a great measure its own evidence and proves itself, for it is light. Secondly, The aptness of men to misinterpret the sayings of Christ. The grossest errors have sometimes shrouded themselves under the umbrage of incontestable truths; and the scriptures themselves have ben wrested by the unlearned and unstable. We must not think it strange if we hear the sayings of Christ misinterpreted, quoted to patronise the errors of antichrist, and the impudent doctrine of transubstantiation - for instance, pretending to build upon that blessed word of Christ, This is my body. (2.) The easy rectifying of such mistakes, by adhering to the word of Christ, and abiding by that. So the evangelist here corrects and controls that saying among the brethren, by repeating the very words of Christ. He did not say that the disciple should not die. Let us not say so then; but he said, If I will that he tarry till I come, what is that to thee? He said so, and no more. Add thou not unto his words. Let the words of Christ speak for themselves, and let no sense be put upon them but what is genuine and natural; and in that let us agree. Note, The best end of men's controversies would be to keep to the express words of scripture, and speak, as well as think, according to that word, Isa 8:20. Scripture language is the safest and most proper vehicle of scripture truth: the words which the Holy Ghost teacheth, Co1 2:13. As the scripture itself, duly attended to, is the best weapon wherewith to wound all dangerous errors (and therefore deists, Socinians, papists, and enthusiasts do all they can to derogate the authority of scripture), so the scripture itself, humbly subscribed to, is the best weapon - salve to heal the wounds that are made by different modes of expression concerning the same truths. Those that cannot agree in the same logic and metaphysics, and the propriety of the same terms of air, and the application of them, may yet agree in the same scripture terms, and then may agree to love one another. II. We have here the conclusion of this gospel, and with it of the evangelical story, Joh 21:24, Joh 21:25. This evangelist ends not so abruptly as the other three did, but with a sort of cadency. 1. This gospel concludes with an account of the author or penman of it, connected by a decent transition to that which went before (Joh 21:24): This is the disciple which testifies of these things to the present age, and wrote these things for the benefit of posterity, even this same that Peter and his Master had that conference about in the foregoing verses - John the apostle. Observe here, (1.) Those who wrote the history of Christ were not ashamed to put their names to it. John here does in effect subscribe his name. As we are sure who was the author of the first five books of the Old Testament, which were the foundation of that revelation, so we are sure who were the penmen of the four gospels and the Acts, the pentateuch of the New Testament. The record of Christ's life and death is not the report of we know not who, but was drawn up by men of known integrity, who were ready not only to depose it upon oath, but, which was more, to seal it with their blood. (2.) Those who wrote the history of Christ wrote upon their own knowledge, not by hearsay, but what they themselves were eye and ear witnesses of. The penman of this history was a disciple, a beloved disciple, one that had leaned on Christ's breast, that had himself heard his sermons and conferences, had seen his miracles, and the proofs of his resurrection. This is he who testifies what he was well assured of. (3.) Those who wrote the history of Christ, as they testified what they had seen, so they wrote what they had first testified. It was published by word of mouth, with the greatest assurance, before it was committed to writing. They testified it in the pulpit, testified it at the bar, solemnly averred it, stedfastly avowed it, not as travellers give an account of their travels, to entertain the company, but as witnesses upon oath give account of what they know in a matter of consequence, with the utmost caution and exactness, to found a verdict upon. What they wrote they wrote as an affidavit, which they would abide by. Their writings are standing testimonies to the world of the truth of Christ's doctrine, and will be testimonies either for us or against us according as we do or do not receive it. (4.) It was graciously appointed, for the support and benefit of the church, that the history of Christ should be put into writing, that it might with the greater fulness and certainty spread to every place, and last through every age. 2. It concludes with an attestation of the truth of what had been here related: We know that his testimony is true. This may be taken either, (1.) As expressing the common sense of mankind in matters of this nature, which is, that the testimony of one who is an eye-witness, is of unspotted reputation, solemnly deposes what he has seen, and puts it into writing for the greater certainty, is an unexceptionable evidence. We know, that is, All the world knows, that the testimony of such a one is valid, and the common faith of mankind requires us to give credit to it, unless we can disprove it; and in other cases verdict and judgment are given upon such testimonies. The truth of the gospel comes confirmed by all the evidence we can rationally desire or expect in a thing of this nature. The matter of fact, that Jesus did preach such doctrines, and work such miracles, and rise from the dead, is proved, beyond contradiction, by such evidence as is always admitted in other cases, and therefore to the satisfaction of all that are impartial; and then let the doctrine recommend itself, and let the miracles prove it to be of God. Or, (2.) As expressing the satisfaction of the churches at that time concerning the truth of what is here related. Some take it for the subscription of the church of Ephesus, others of the angels or ministers of the churches of Asia to this narrative. Not as if an inspired writing needed any attestation from men, or could thence receive any addition to its credibility; but hereby they recommended it to the notice of the churches, as an inspired writing, and declared the satisfaction they received by it. Or, (3.) As expressing the evangelist's own assurance of the truth of what he wrote, like that (Joh 19:35), He knows that he saith true. He speaks of himself in the plural number, We know, not for majesty-sake, but for modesty-sake, as Jo1 1:1, That which we have seen; and Pe2 1:16. Note, The evangelists themselves were entirely satisfied of the truth of what they have testified and transmitted to us. They do not require us to believe what they did not believe themselves; no, they knew that their testimony was true, for they ventured both this life and the other upon it; threw away this life, and depended upon another, on the credit of what they spoke and wrote. 3. It concludes with an et cetera, with a reference to many other things, very memorable, said and done by our Lord Jesus, which were well known by many then living, but not thought fit to be recorded for posterity, Joh 21:25. There were many things very remarkable and improvable, which, if they should be written at large, with the several circumstances of them, even the world itself, that is, all the libraries in it, could not contain the books that might be written. Thus he concludes like an orator, as Paul (Heb 11:32), What shall I more say? For the time would fail me. If it be asked why the gospels are not larger, why they did not make the New Testament history as copious and as long as the Old, it may be answered, (1.) It was not because they had exhausted their subject, and had nothing more to write that was worth writing; no, there were many of Christ's sayings and doings not recorded by any of the evangelists, which yet were worthy to be written in letter of gold. For, [1.] Every thing that Christ said and did was worth our notice, and capable of being improved. He never spoke an idle word, nor did an idle thing; nay, he never spoke nor did any thing mean, or little, or trifling, which is more than can be said of the wisest or best of men. [2.] His miracles were many, very many, of many kinds, and the same often repeated, as occasion offered. Though one true miracle might perhaps suffice to prove a divine commission, yet the repetition of the miracles upon a great variety of persons, in a great variety of cases, and before a great variety of witnesses, helped very much to prove them true miracles. Every new miracle rendered the report of the former the more credible; and the multitude of them renders the whole report incontestable. [3.] The evangelists upon several occasions give general accounts of Christ's preaching and miracles, inclusive of many particulars, as Mat 4:23, Mat 4:24; Mat 9:35; Mat 11:1; Mat 14:14, Mat 14:36; Mat 15:30; Mat 19:2; and many others. When we speak of Christ, we have a copious subject before us; the reality exceeds the report, and, after all, the one half is not told us. St. Paul quotes one of Christ's sayings, which is not recorded by any of the evangelists (Act 20:35), and doubtless there were many more. All his sayings were apophthegms. (2.) But it was for these three reasons: - [1.] Because it was not needful to write more. This is implied here. There were many other things, which were not written because there was no occasion for writing them. What is written is a sufficient revelation of the doctrine of Christ and the proof of it, and the rest was but to the same purport. Those that argue from this against the sufficiency of the scripture as the rule of our faith and practice, and for the necessity of unwritten traditions, ought to show what there is in the traditions they pretend to be perfective of the written word; we are sure there is that which is contrary to it, and therefore reject them. By these therefore let us be admonished, for of making many books there is no end, Ecc 12:12. If we do not believe and improve what is written, neither should we if there had been much more. [2.] It was not possible to write all. It was possible for the Spirit to indite all, but morally impossible for the penmen to pen all. The world could not contain the books. It is a hyperbole common enough and justifiable, when no more is intended than this, that it would fill a vast and incredible number of volumes. It would be such a large and overgrown history as never was; such as would jostle out all other writings, and leave us no room for them. What volumes would be filled with Christ's prayers, had we the record of all those he made, when he continued all night in prayer to God, without any vain repetitions? Much more if all his sermons and conferences were particularly related, his miracles, his cures, all his labours, all his sufferings; it would have been an endless thing. [3.] It was not advisable to write much; for the world, in a moral sense, could not contain the books that should be written. Christ said not what he might have said to his disciples, because they were not able to bear it; and for the same reason the evangelists wrote not what they might have written. The world could not contain, chōrēsai. It is the word that is used, Joh 8:37, "My word has no place in you." They would have been so many that they would have found no room. All people's time would have been spent in reading, and other duties would thereby have been crowded out. Much is overlooked of what is written, much forgotten, and much made the matter of doubtful disputation; this would have been the case much more if there had been such a world of books of equal authority and necessity as the whole history would have swelled to; especially since it was requisite that what was written should be meditated upon and expounded, which God wisely thought fit to leave room for. Parents and ministers, in giving instruction, must consider the capacities of those they teach, and, like Jacob, must take heed of over-driving. Let us be thankful for the books that are written, and not prize them the less for their plainness and brevity, but diligently improve what God has thought fit to reveal, and long to be above, where our capacities shall be so elevated and enlarged that there will be no danger of their being over-loaded. The evangelist, concluding with Amen, thereby sets to his seal, and let us set to ours, an Amen of faith, subscribing to the gospel, that it is true, all true; and an Amen of satisfaction in what is written, as able to make us wise to salvation. Amen; so be it.