Resultados para: "Oded"

Here is, I. The date of this great event; this is carefully recorded, for the greater certainty of the story. 1. It was in the 600th year of Noah's life, which, by computation, appears to be 1656 years from the creation. The years of the old world are reckoned, not by the reigns of the giants, but the lives of the patriarchs; saints are of more account with God than princes. The righteous shall be had in everlasting remembrance. Noah was now a very old man, even as men's years went then. Note, (1.) The longer we live in this world the more we see of the miseries and calamities of it; it is therefore spoken of as the privilege of those that die young that their eyes shall not see the evil which is coming, Kg2 22:20. (2.) Sometimes God exercises his old servants with extraordinary trials of obedience patience. The oldest of Christ's soldiers must not promise themselves a discharge from their warfare till death discharge them. Still they must gird on their harness, and not boast as though they had put it off. As the year of the deluge is recorded, so, 2. We are told that it was in the second month, the seventeenth day of the month, which is reckoned to be about the beginning of November; so that Noah had had a harvest just before, from which to victual his ark. II. The second causes that concurred to this deluge. Observe, 1. In the self-same day that Noah was fixed in the ark, the inundation began. Note, (1.) Desolating judgments come not till God has provided for the security of his own people; see Gen 19:22, I can do nothing till thou be come thither: and we find (Rev 7:3) that the winds are held till the servants of God are sealed. (2.) When good men are removed judgments are not far off; for they are taken away from the evil to come, Isa 57:1. When they are called into the chambers, hidden in the grave, hidden in heaven, then God is coming out of his place to punish, Isa 26:20, Isa 26:21. 2. See what was done on that day, that fatal day to the world of the ungodly. (1.) The fountains of the great deep were broken up. Perhaps there needed no new creation of waters; what were already made to be, in the common course of providence, blessings to the earth, were now, by an extraordinary act of divine power, made the ruin of it. God has laid up the deep in storehouses (Psa 33:7), and now he broke up those stores. As our bodies have in themselves those humours which, when God pleases, become the seeds and springs of mortal diseases, so the earth had in it bowels those waters which, at God's command, sprang up and flooded it. God had, in the creation, set bars and doors to the waters of the sea, that they might not return to cover the earth (Psa 104:9; Job 38:9-11); and now he only removed those ancient land-marks, mounds, and fences, and the waters of the sea returned to cover the earth, as they had done at first, Gen 1:9. Note, All the creatures are ready to fight against sinful man, and any of them is able to be the instrument of his ruin, if God do but take off the restraints by which they are held in during the day of God's patience. (2.) The windows of heaven were opened, and the waters which were above the firmament were poured out upon the world; those treasures which God has reserved against the time of trouble, the day of battle and war, Job 38:22, Job 38:33. The rain, which ordinarily descends in drops, then came down in streams, or spouts, as they call them in the Indies, where clouds have been often known to burst, as they express it there, when the rain descends in a much more violent torrent than we have ever seen in the greatest shower. We read (Job 26:8) that God binds up the waters in his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the cloud was rent, and such rains descended as were never known before nor since, in such abundance and of such continuance: the thick cloud was not, as ordinarily it is, wearied with waterings (Job 37:11), that is, soon spent and exhausted; but still the clouds returned after the rain, and the divine power brought in fresh recruits. It rained, without intermission or abatement, forty days and forty nights (Gen 7:12), and that upon the whole earth at once, not, as sometimes, upon one city and not upon another. God made the world in six days, but he was forty days in destroying it; for he is slow to anger: but, though the destruction came slowly and gradually, yet it came effectually. 3. Now learn from this, (1.) That all the creatures are at God's disposal, and that he makes what use he pleases of them, whether for correction, or for his land, or for mercy, as Elihu speaks of the rain, Job 37:12, Job 37:13. (2.) That God often makes that which should be for our welfare to become a trap, Psa 69:22. That which usually is a comfort and benefit to us becomes, when God pleases, a scourge and a plague to us. Nothing is more needful nor useful than water, both the springs of the earth and the showers of heaven; and yet now nothing was more hurtful, nothing more destructive: every creature is to us what God makes it. (3.) That it is impossible to escape the righteous judgments of God when they come against sinners with commission; for God can arm both heaven and earth against them; see Job 20:27. God can surround men with the messengers of his wrath, so that, if they look upwards, it is with horror and amazement, if they look to the earth, behold, trouble and darkness, Isa 8:21, Isa 8:22. Who then is able to stand before God, when he is angry? (4.) In this destruction of the old world by water God gave a specimen of the final destruction of the world that now is by fire. We find the apostle setting the one of these over against the other, Pe2 3:6, Pe2 3:7. As there are waters under the earth, so Aetna, Vesuvius, and other volcanoes, proclaim to the world that there are subterraneous fires too; and fire often falls from heaven, many desolations are made by lightning; so that, when the time predetermined comes, between these two fires the earth and all the works therein shall be burnt up, as the flood was brought upon the old world out of the fountains of the great deep and through the windows of heaven.

Jacob said . . . Ye have troubled me--This atrocious outrage perpetrated on the defenseless citizens and their families made the cup of Jacob's affliction overflow. We may wonder that, in speaking of it to his sons, he did not represent it as a heinous sin, an atrocious violation of the laws of God and man, but dwelt solely on the present consequences. It was probably because that was the only view likely to rouse the cold-blooded apathy, the hardened consciences of those ruffian sons. Nothing but the restraining power of God saved him and his family from the united vengeance of the people (compare Gen 35:5). All his sons had not been engaged in the massacre. Joseph was a boy, Benjamin not yet born, and the other eight not concerned in it. Simeon and Levi alone, with their retainers, had been the guilty actors in the bloody tragedy. But the Canaanites would not be discriminating in their vengeance; and if all the Shechemites were put to death for the offense of their chief's son, what wonder if the natives should extend their hatred to all the family of Jacob; and who probably equalled, in number, the inhabitants of that village. Next: Genesis Chapter 35

URIAH SLAIN. (Sa2 11:14-27) David wrote a letter to Joab, and sent it by the hand of Uriah . . . Set ye Uriah in the forefront of the hottest battle--The various arts and stratagems by which the king tried to cajole Uriah, till at last he resorted to the horrid crime of murder--the cold-blooded cruelty of despatching the letter by the hands of the gallant but much-wronged soldier himself, the enlistment of Joab to be a partaker of his sin, the heartless affectation of mourning, and the indecent haste of his marriage with Bath-sheba--have left an indelible stain upon the character of David, and exhibit a painfully humiliating proof of the awful lengths to which the best of men may go when they forfeit the restraining grace of God. Next: 2 Samuel Chapter 12

Tirzah--a place of pre-eminent beauty (Sol 6:4), three hours' travelling east of Samaria, chosen when Israel became a separate kingdom, by the first monarch, and used during three short reigns as a residence of the royal house. The fertile plains and wooded hills in that part of the territory of Ephraim gave an opening to the formation of parks and pleasure-grounds similar to those which were the "paradises" of Assyrian and Persian monarchs [STANLEY]. Its site is occupied by the large village of Taltise [ROBINSON]. As soon as the queen reached the gate of the palace, she received the intelligence that her son was dying, according to the prophet's prediction [Kg1 14:12].

when Asa heard . . . the prophecy of Oded the prophet--The insertion of these words, "of Oded the prophet," is generally regarded as a corruption of the text. "The sole remedy is to erase them. They are, probably, the remains of a note, which crept in from the margin into the text" [BERTHEAU]. he took courage--Animated by the seasonable and pious address of Azariah, Asa became a more zealous reformer than ever, employing all his royal authority and influence to extirpate every vestige of idolatry from the land. and out of the cities which he had taken from mount Ephraim--He may have acquired cities of Ephraim, the conquest of which is not recorded (Ch2 17:2); but it has been commonly supposed that the reference is to cities which his father Abijah had taken in that quarter (Ch2 13:19). renewed the altar of the Lord . . . before the porch--that is, the altar of burnt offering. As this was done on or about the fifteenth year of the reign of this pious king, the renewal must have consisted in some splendid repairs or embellishments, which made it look like a new dedication, or in a reconstruction of a temporary altar, like that of Solomon (Ch2 7:7), for extraordinary sacrifices to be offered on an approaching occasion.

the children of Israel carried away captive of their brethren two hundred thousand--These captives included a great number of women, boys, and girls, a circumstance which creates a presumption that the Hebrews, like other Orientals, were accompanied in the war by multitudes of non-combatants (see on Jdg 4:8). The report of these "brethren," being brought as captives to Samaria, excited general indignation among the better-disposed inhabitants; and Oded, a prophet, accompanied by the princes (Ch2 28:12 compared with Ch2 28:14), went out, as the escort was approaching, to prevent the disgraceful outrage of introducing such prisoners into the city. The officers of the squadron were, of course, not to blame; they were simply doing their military duty in conducting those prisoners of war to their destination. But Oded clearly showed that the Israelitish army had gained the victory--not by the superiority of their arms, but in consequence of the divine judgment against Judah. He forcibly exposed the enormity of the offense of keeping "their brethren" as slaves got in war. He protested earnestly against adding this great offense of unnatural and sinful cruelty (Lev 25:43-44; Mic 2:8-9) to the already overwhelming amount of their own national sins. Such was the effect of his spirited remonstrance and the opposing tide of popular feeling, that "the armed men left the captives and the spoil before the princes and all the congregation."

There was no dispute among the returned Jews whether they should build the temple or no; that was immediately resolved on, and that it should be done with all speed; what comfort could they take in their own land if they had not that token of God's presence with them and the record of his name among them? We have here therefore an account of the beginning of that good work. Observe, I. When it was begun-in the second month of the second year, as soon as ever the season of the year would permit (Ezr 3:8), and when they had ended the solemnities of the passover. They took little more than half a year for making preparation of the ground and materials; so much were their hearts upon it. Note, When any good work is to be done it will be our wisdom to set about it quickly, and not to lose time, yea, though we foresee difficulty and opposition in it. Thus we engage ourselves to it, and engage God for us. Well begun (we say) is half ended. II. Who began it - Zerubbabel, and Jeshua, and their brethren. Then the work of God is likely to go on well when magistrates, ministers, and people, are hearty for it, and agree in their places to promote it. It was God that gave them one heart for this service, and it boded well. III. Who were employed to further it. They appointed the Levites to set forward the work (Ezr 3:8), and they did it by setting forward the workmen (Ezr 3:9), and strengthening their hands with good and comfortable words. Note, Those that do not work themselves may yet do good service by quickening and encouraging those that do work. IV. How God was praised at the laying of the foundation of the temple (Ezr 3:10, Ezr 3:11); the priests with the trumpets appointed by Moses, and the Levites with the cymbals appointed by David, made up a concert of music, not to please the ear, but to assist the singing of that everlasting hymn which will never be out of date, and to which our tongues should never be out of tune, God is good, and his mercy endureth for ever, the burden of Ps. 136. Let all the streams of mercy be traced up to the fountain. Whatever our condition is, how many soever our griefs and fears, let it be owned that God is good; and, whatever fails, that his mercy fails not. Let this be sung with application, as here; not only his mercy endures for ever, but it endures for ever towards Israel, Israel when captives in a strange land and strangers in their own land. However it be, yet God is good to Israel (Psa 73:1), good to us. Let the reviving of the church's interests, when they seemed dead, be ascribed to the continuance of God's mercy for ever, for therefore the church continues. V. How the people were affected. A remarkable mixture of various affections there was upon this occasion. Different sentiments there were among the people of God, and each expressed himself according to his sentiments, and yet there was no disagreement among them, their minds were not alienated from each other nor the common concern retarded by it. 1. Those that only knew the misery of having no temple at all praised the Lord with shouts of joy when they saw but the foundation of one laid, Ezr 3:11. To them even this foundation seemed great, and was as life from the dead; to their hungry souls even this was sweet. They shouted, so that the noise was heard afar off. Note, We ought to be thankful for the beginnings of mercy, though we have not yet come to the perfection of it; and the foundations of a temple, after long desolations, cannot but be fountains of joy to every faithful Israelite. 2. Those that remembered the glory of the first temple which Solomon built, and considered how far this was likely to be inferior to that, perhaps in dimensions, certainly in magnificence and sumptuousness, wept with a loud voice, Ezr 3:12. If we date the captivity with the first, from the fourth of Jehoiakim, it was about fifty-two years since the temple was burnt; if from Jeconiah's captivity, it was but fifty-nine. So that many now alive might remember it standing; and a great mercy it was to the captives that they had the lives of so many of their priests and Levites lengthened out, who could tell them what they themselves remembered of the glory of Jerusalem, to quicken them in their return. These lamented the disproportion between this temple and the former. And, (1.) There was some reason for it; and if they turned their tears into the right channel, and bewailed the sin that was the cause of this melancholy change, they did well. Sin sullies the glory of any church or people, and, when they find themselves diminished and brought low, that must bear the blame. (2.) Yet it was their infirmity to mingle those tears with the common joys and so to cast a damp upon them. They despised the day of small things, and were unthankful for the good they enjoyed, because it was not so much as their ancestors had, though it was much more than they deserved. In the harmony of public joys, let not us be jarring strings. It was an aggravation of the discouragement they hereby gave to the people that they were priests and Levites, who should have known and taught others how to be duly affected under various providences, and not to let the remembrance of former afflictions drown the sense of present mercies. This mixture of sorrow and joy here is a representation of this world. Some are bathing in rivers of joy, while others are drowned in floods of tears. In heaven all are singing, and none sighing; in hell all are weeping and wailing, and none rejoicing; but here on earth we can scarcely discern the shouts of joy from the noise of the weeping. Let us learn to rejoice with those that do rejoice and weep with those that weep, and ourselves to rejoice as though we rejoiced not, and weep as though we wept not.

Harbonah, one of the chamberlains, said before the king, Behold also, the gallows--This eunuch had probably been the messenger sent with the invitation to Haman, and on that occasion had seen the gallows. The information he now volunteered, as well it may be from abhorrence of Haman's cold-blooded conspiracy as from sympathy with his amiable mistress, involved with her people in imminent peril.

Four things we are exhorted to in these verses: - I. To be conscientious in paying our vows. 1. A vow is a bond upon the soul (Num 30:2), by which we solemnly oblige ourselves, not only, in general, to do that which we are already bound to do, but, in some particular instances, to do that to do which we were not under any antecedent obligation, whether it respects honouring God or serving the interests of his kingdom among men. When, under the sense of some affliction (Psa 66:14), or in the pursuit of some mercy (Sa1 1:11), thou hast vowed such a vow as this unto God, know that thou hast opened thy mouth unto the Lord and thou canst not go back; therefore, (1.) Pay it; perform what thou hast promised; bring to God what thou hast dedicated and devoted to him: Pay that which thou hast vowed; pay it in full and keep not back any part of the price; pay it in kind, do not alter it or change it, so the law was, Lev 27:10. Have we vowed to give our own selves unto the Lord? Let us then be as good as our word, act in his service, to his glory, and not sacrilegiously alienate ourselves. (2.) Defer not to pay it. If it be in the power of thy hands to pay it today, leave it not till tomorrow; do not beg a day, nor put it off to a more convenient season. By delay the sense of the obligation slackens and cools, and is in danger of wearing off; we thereby discover a loathness and backwardness to perform our vow; and qui non est hodie cras minus aptus erit - he who is not inclined today will be averse tomorrow. The longer it is put off the more difficult it will be to bring ourselves to it; death may not only prevent the payment, but fetch thee to judgment, under the guilt of a broken vow, Psa 76:11. 2. Two reasons are here given why we should speedily and cheerfully pay our vows: - (1.) Because otherwise we affront God; we play the fool with him, as if we designed to put a trick upon him; and God has no pleasure in fools. More is implied than is expressed; the meaning is, He greatly abhors such fools and such foolish dealings. Has he need of fools? No; Be not deceived, God is not mocked, but will surely and severely reckon with those that thus play fast and loose with him. (2.) Because otherwise we wrong ourselves, we lose the benefit of the making of the vow, nay, we incur the penalty for the breach of it; so that it would have been better a great deal not to have vowed, more safe and more to our advantage, than to vow and not to pay. Not to have vowed would have been but an omission, but to vow and not pay incurs the guilt of treachery and perjury; it is lying to God, Act 5:4. II. To be cautious in making our vows. This is necessary in order to our being conscientious in performing them, Ecc 5:6. 1. We must take heed that we never vow anything that is sinful, or that may be an occasion of sin, for such a vow is ill-made and must be broken. Suffer not thy mouth, by such a vow, to cause thy flesh to sin, as Herod's rash promise caused him to cut off the head of John the Baptist. 2. We must not vow that which, through the frailty of the flesh, we have reason to fear we shall not be able to perform, as those that vow a single life and yet know not how to keep their vow. Hereby, (1.) They shame themselves; for they are forced to say before the angel, It was an error, that either they did not mean or did not consider what they said; and, take it which way you will, it is bad enough. "When thou hast made a vow, do not seek to evade it, nor find excuses to get clear of the obligation of it; say not before the priest, who is called the angel or messenger of the Lord of hosts, that, upon second thoughts, thou hast changed thy mind, and desirest to be absolved from the obligation of thy vow; but stick to it, and do not seek a hole to creep out at." Some by the angel understand the guardian angel which they suppose to attend every man and to inspect what he does. Others understand it of Christ, the Angel of the covenant, who is present with his people in their assemblies, who searches the heart, and cannot be imposed upon; provoke him not, for God's name is in him, and he is represented as strict and jealous, Exo 23:20, Exo 23:21. (2.) They expose themselves to the wrath of God, for he is angry at the voice of those that thus lie unto him with their mouth and flatter him with their tongue, and is displeased at their dissimulation, and destroys the works of their hands, that is, blasts their enterprises, and defeats those purposes which, when they made these vows, they were seeking to God for the success of. If we treacherously cancel the words of our mouths, and revoke our vows, God will justly overthrow our projects, and walk contrary, and at all adventures, with those that thus walk contrary, and at all adventures with him. It is a snare to a man, after vows, to make enquiry. III. To keep up the fear of God, Ecc 5:7. Many, of old, pretended to know the mind of God by dreams, and were so full of them that they almost made God's people forget his name by their dreams (Jer 23:25, Jer 23:26); and many now perplex themselves with their frightful or odd dreams, or with other people's dreams, as if they foreboded this or the other disaster. Those that heed dreams shall have a multitude of them to fill their heads with; but in them all there are divers vanities, as there are in many words, and the more if we regard them. "They are but like the idle impertinent chat of children and fools, and therefore never heed them; forget them; instead of repeating them lay no stress upon them, draw no disquieting conclusions from them, but fear thou God; have an eye to his sovereign dominion, set him before thee, keep thyself in his love, and be afraid of offending him, and then thou wilt not disturb thyself with foolish dreams." The way not to be dismayed at the signs of heaven, nor afraid of the idols of the heathen, is to fear God as King of nations, Jer 10:2, Jer 10:5, Jer 10:7. IV. With that to keep down the fear of man, Ecc 5:8. "Set God before thee, and then, if thou seest the oppression of the poor, thou wilt not marvel at the matter, nor find fault with divine Providence, nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted, nor of religion, when thou seest it will not secure men from suffering wrong." Observe here, 1. A melancholy sight on earth, and such as cannot but trouble every good man that has a sense of justice and a concern for mankind, to see the oppression of the poor because they are poor and cannot defend themselves, and the violent perverting of judgment and justice in a province, oppression under colour of law and backed with power. The kingdom in general may have a good government, and yet it may so happen that a particular province may be committed to a bad man, by whose mal-administration justice may be perverted; so hard it is for the wisest of kings, in giving preferments, to be sure of their men; they can but redress the grievance when it appears. 2. A comfortable sight in heaven. When things look thus dismal we may satisfy ourselves with this, (1.) That, though oppressors be high, God is above them, and in that very thing wherein they deal proudly, Exo 18:11. God is higher than the highest of creatures, than the highest of princes, than the king that is higher than Agag (Num 24:7), than the highest angels, the thrones and dominions of the upper world. God is the Most High over all the earth, and his glory is above the heavens; before him princes are worms, the brightest but glow-worms. (2.) That, though oppressors be secure, God has his eye upon them, takes notice of, and will reckon for, all their violent perverting of judgment; he regards, not only sees it but observes it, and keeps it on record, to be called over again; his eyes are upon their ways. See Job 24:23. (3.) That there is a world of angels, for there are higher than they, who are employed by the divine justice for protecting the injured and punishing the injurious. Sennacherib valued himself highly upon his potent army, but one angel proved too hard for him and all his forces. Some, by those that are higher than they understand the great council of the nation, the presidents to whom the princes of the provinces are accountable (Dan 6:2), the senate that receive complaints against the proconsuls, the courts above to which appeals are made from the inferior courts, which are necessary to the good government of a kingdom. Let it be a check to oppressors that perhaps their superiors on earth may call them to an account; however, God the Supreme in heaven will.

In these verses we have, I. The duty which Jacob and Israel, now in captivity, were called to, that they might be qualified and prepared for the deliverance designed them. Our first care must be to get good by our afflictions, and then we may hope to get out of them. The duty is expressed in two words: Remember and return, as in the counsel to Ephesus, Rev 2:4, Rev 2:5. 1. "Remember these, O Jacob! Remember what thou hast been told of the folly of idolatry, and let the convictions thou art now under be ready to thee whenever thou art tempted to that sin. Remember that thou art my servant, and therefore must not serve other masters." 2. Return unto me, Isa 44:22. It is the great concern of those who have backslidden from God to hasten their return to him; and this is that which he calls them to when they are in affliction, and when he is returning to them in a way of mercy. II. The favours which Jacob and Israel, now in captivity, were assured of; and what is here promised to them upon their remembering and returning to God is in a spiritual sense promised to all that in like manner return to God. It is a very comfortable word, for more is implied in it than is expressed (Isa 44:21): "O Israel! thou shalt not be forgotten of me, though for the present thou seemest to be so." When we begin to remember God he will begin to remember us; nay, it is he that remembers us first. Now observe here, 1. The grounds upon which God's favourable intentions to his people were built and on which they might build their expectations from him. He will deliver them out of captivity; for, (1.) They are his servants, and therefore he has a just quarrel with those that detain them. Let my people go, that they may serve me. The servants of the King of kings are under special protection. (2.) He formed them into a people, formed them from the womb, Isa 44:24. From the first beginning of their increase into a nation they were under his particular care and government, more than any other people; their national constitution was of his framing, and his covenant with them was the charter by which they were incorporated. They are his, and he will save them. (3.) He has redeemed them formerly, has many a time redeemed them out of great distress, and he is still the same, in the same relation to them, has the same concern for them. "Therefore return unto me, for I have redeemed thee, Isa 44:22. Whither wilt thou go, but to me?" Having redeemed them, as well as formed them, he has acquired a further title to them and propriety in them, which is a good reason why they should dutifully return to him and why he will graciously return to them. The Lord has redeemed Jacob; he is about to do it (Isa 44:23); he has determined to do it; for he is the Lord their Redeemer, Isa 44:24. Note, The work of redemption which God has by his Son wrought for us encourages us to hope for all promised blessings from him. He that has redeemed us at so vast an expense will not lose his purchase. (4.) He has glorified himself in them (Isa 44:23), and therefore will do so still, Joh 12:28. It is matter of comfort to us to see God's glory interested in the deliverances of the church; for therefore he will certainly redeem Jacob, because thus he will glorify himself. And this assures us that he will perfect the redemption of his saints by Jesus Christ, because there is a day set when he will be glorified and admired in them all. (5.) He has pardoned their sins, which were the cause of their calamity and the only obstruction to their deliverance, Isa 44:22. Therefore he will break the yoke of captivity from off their necks, because he has blotted out, as a thick cloud, their transgressions. Note, [1.] Our transgressions and our sins are as a cloud, a thick cloud; they interpose between heaven and earth, and for a time suspend and intercept the correspondence between the upper and lower world (sin separates between us and God, Isa 59:2); they threaten a storm, a deluge of wrath, as thick clouds do, which God will rain upon sinners. Psa 11:6. [2.] When God pardons sin he blots out this cloud, this thick cloud, so that the intercourse with heaven is laid open again. God looks down upon the soul with favour; the soul looks up to him with pleasure. The cloud is scattered by the influence of the Sun of righteousness. It is only through Christ that sin is pardoned. When sin is pardoned, like a cloud that is scattered, it appears no more, it is quite gone. The iniquity of Jacob shall be sought for, and not found, Jer 50:20. And the comforts that flow into the soul when sin is pardoned are like the clear shining after clouds and rain. 2. The universal joy which the deliverance of God's people should bring along with it (Isa 44:23): Sing, O you heavens! This intimates, (1.) That the whole creation shall have cause for joy and rejoicing in the redemption of God's people; to that it is owing that it subsists (that it is rescued from the curse which the sin of man brought upon the ground) and that it is again put into a capacity of answering the ends of its being, and is assured that though now it groans, being burdened, it shall at last be delivered from the bondage of corruption. The greatest establishment of the world is the kingdom of God in it, Psa 96:11-13; Psa 98:7-9. (2.) That the angels shall rejoice in it, and the inhabitants of the upper world. The heavens shall sing, for the Lord has done it. And there is joy in heaven when God and man are reconciled (Luk 15:7), joy when Babylon falls, Rev 18:20. (3.) That those who lay at the greatest distance, even the inhabitants of the Gentile world, should join in these praises, as sharing in these joys. The lower parts of the earth, the forest and the trees there, shall bring in the tribute of thanksgiving for the redemption of Israel. 3. The encouragement we have to hope that though great difficulties, and such as have been thought insuperable, lie in the way of the church's deliverance, yet, when the time for it shall come, they shall all be got over with ease; for thus saith Israel's Redeemer, I am the Lord that maketh all things, did make them at first and am still making them; for providence is a continued creation. All being, power, life, emotion, and perfection, are from God. He stretches forth the heavens alone, has no help nor needs any; and the earth too he spreads abroad by himself, and by his own power. Man was not by him when he did it (Job 38:4), nor did any creature advise or assist; only his own eternal wisdom and Word was by him then as one brought up with him, Pro 8:30. His stretching out the heavens by himself denotes the boundless extent of his power. The strongest man, if he has to stretch a thing out, must get somebody or other to lend a hand; but God stretched out the vast expanse and keeps it still upon the stretch, himself, by his own power. Let not Israel be discouraged then; nothing is too hard for him to do that made the world, Psa 124:8. And, having made all things, he can make what use he pleases of all, and has it in his power to serve his own purposes by them. 4. The confusion which this would put upon the oracles of Babylon, by the confutation it would give them, Isa 44:25. God, by delivering his people out of Babylon, would frustrate the tokens of the liars, of all the lying prophets, that said the Babylonian monarchy had many ages yet to live, and pretended to ground their predictions upon some token, some sign or other, which, according to the rules of their arts, foreboded its prosperity. How mad will these conjurors grow with vexation when they see that their skill fails them, and that the contrary happens to that which they so coveted and were so confident of. Nor would it only baffle their pretended prophets, but their celebrated politicians too: He turns the wise men backward. Finding they cannot go on with their projects, they are forced to quit them; and so he makes the judges fools, and makes their knowledge foolish. Those that are made acquainted with Christ see all the knowledge they had before to be foolishness in comparison with the knowledge of him. And those that are adversaries to him will find all their counsels, like Ahitophel's, turned into foolishness, and themselves taken in their own craftiness, Co1 3:19. 5. The confirmation which this would give to the oracles of God, which the Jews had distrusted and their enemies despised: God confirms the word of his servant (Isa 44:26); he confirms it by accomplishing it in its season; and performs the counsel of the messengers whom he hath many a time sent to his people, to tell them what great blessings he had in store for them. Note, The exact fulfilling of the prophecies of scripture is a confirmation of the truth of the whole book and an incontestable evidence of its divine origin and authority. 6. The particular favours God designed for his people, that were now in captivity, Isa 44:26-28. These were foretold long before they went into captivity, that they might see reason to expect a correction, but no reason to fear a final destruction. (1.) It is here supposed that Jerusalem, and the cities of Judah, should for a time lie in ruins, dispeopled and uninhabited; but it is promised that they shall be rebuilt and repeopled. When Isaiah lived, Jerusalem and the cities of Judah were full of inhabitants; but they will be emptied, burnt, and destroyed. It was then hard to believe that concerning such strong and populous cities. But the justice of God will do that; and, when that is done, it will be hard to believe that ever they will recover themselves again, and yet the zeal of the Lord of hosts will do that to. God has said to Jerusalem, Thou shalt be inhabited; for, while the world stands, God will have a church in it, and therefore he will raise up those who shall say to Jerusalem, Thou shalt be built; for, if it be not built, it cannot be inhabited, Psa 69:35, Psa 69:36. When God's time shall have come for the building up of his church, let him alone to find both houses for his people (for they shall not lie exposed) and people for his houses, for they shall not stand empty. The cities of Judah too shall again be built. The Assyrian army under Sennacherib only took them, and then, upon the defeat of that army, they returned undamaged to the right owners; but the Chaldean army demolished them, and by carrying away the inhabitants left them to go to decay of themselves; for, if less judgments prevail not to humble and reform men, God will send greater. Yet these desolations shall not be perpetual. God will raise up the wastes and decayed places thereof; for he will not contend for ever. The city of strangers, when it is ruined, shall never be built (Isa 25:2), but the city of God's own children is but discontinued for a time. (2.) It is here supposed that the temple too should be destroyed, and lie for a time rased to the foundations; but it is promised that the foundation of it shall again be laid, and no doubt built upon. As the desolation of the sanctuary was to all the pious Jews the most mournful part of the destruction, so the restoration and re-establishment of it would be the most joyful part of the deliverance. What joy can they have in the rebuilding of Jerusalem if the temple there be not rebuilt? for it is that which makes it a holy city and truly beautiful. This therefore was the chief thing that the Jews had at heart and had in view in their return; therefore they would go back to Jerusalem, to build the house of the Lord God of Israel there, Ezr 1:3. (3.) It is here supposed that very great difficulties would lie in the way of this deliverance, which it would be impossible for them to wade through; but it is promised that by a divine power they shall all be removed (Isa 44:27): God saith to the deep, Be dry; so he did when he brought Israel out of Egypt, and so he will again when he brings them out of Babylon, if there be occasion. Who art thou, O great mountain? Dost thou stand in the way? Before Zerubbabel, the commander-in-chief of the returning captives, thou shalt become a plain, Zac 4:7. So, Who art thou, O great deep? Dost thou retard their passage and think to block it up? Thou shalt be dry, and thy rivers that supply thee shall be dried up. When Cyrus took Babylon by draining the river Euphrates into many channels, and so making it passable for his army, this was fulfilled. Note, Whatever obstructions lie in the way of Israel's redemption, God can remove them with a word's speaking. (4.) It is here supposed that none of the Jews themselves would be able by might and power to force their way out of Babylon but it is promised that God will raise up a stranger from afar off, that shall fairly open the way for them, and now at length he names the very man, many scores of years before he was born or thought of (Isa 44:28): That saith of Cyrus, He is my shepherd. Israel is his people, and the sheep of his pasture. These sheep are now in the midst of wolves, in the hands of the thief and robber; they are impounded for trespass. Now Cyrus shall be his shepherd, employed by him to release these sheep, and to take care of their return to their own green pasture again. "In this he shall perform all my pleasure, shall bring about what is purposed by me and will be highly pleasing to me." Note, [1.] The most contingent things are certain to the divine prescience. He knew who was the person, and what was his name, that should be the deliverer of his people, and, when he pleased, he could let his church know it, that, when they heard of such a name beginning to be talked of in the world, they might lift up their heads with joy, knowing that their redemption drew nigh. [2.] It is the greatest honour of the greatest men to be employed for God as instruments of his favour to his people. It was more the praise of Cyrus to be God's shepherd than to be emperor of Persia. [3.] God makes what use he pleases of men, of mighty men, of those that act with the greatest freedom; and, when they think to do as they please, he can overrule them, and make them do as he pleases. Nay, in those very things wherein they are serving themselves, and look no further than that, God is serving his own purposes by them and making them to perform all his pleasure. Rich princes shall do what poor prophets have foretold.

turned--as contrasted with your "turnings of things upside down" (Isa 29:16), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days (Isa 32:15); first on the Jews; which shall be followed by their national restoration (see on Isa 29:2; Zac 12:10) then on the Gentiles (Joe 2:28). fruitful field--literally, "a Carmel" (see on Isa 10:18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare Mat 11:12, Greek: "the kingdom of heaven forces itself," as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.

Jehovah's reply to Jeremiah's complaint. horses--that is, horsemen: the argument a fortiori. A proverbial phrase. The injuries done thee by the men of Anathoth ("the footmen") are small compared with those which the men of Jerusalem ("the horsemen") are about to inflict on thee. If the former weary thee out, how wilt thou contend with the king, the court, and the priests at Jerusalem? wherein thou trustedst, they wearied thee--English Version thus fills up the sentence with the italicized words, to answer to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a less ellipsis: "If (it is only) in a land of peace thou art confident" [MAURER]. swelling of Jordan--In harvest-time and earlier (April and May) it overflows its banks (Jos 3:15), and fills the valley called the Ghor. Or, "the pride of Jordan," namely, its wooded banks abounding in lions and other wild beasts (Jer 49:19; Jer 50:44; Zac 11:3; compare Kg2 6:2). MAUNDRELL says that between the Sea of Tiberias and Lake Merom the banks are so wooded that the traveller cannot see the river at all without first passing through the woods. If in the campaign country (alone) thou art secure, how wilt thou do when thou fallest into the wooded haunts of wild beasts?

partridge-- (Sa1 26:20). Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. MAURER thinks the reference is to Jehoiakim's grasping cupidity (Jer 22:13-17). Probably the sense is more general; as previously He condemned trust in man (Jer 17:5), He now condemns another object of the deceitful hearts' trust, unjustly gotten riches (Psa 39:6; Psa 49:16-17; Psa 55:23). fool-- (Pro 23:5; Luk 12:20); "their folly" (Psa 49:13). He himself, and all, shall at last perceive he was not the wise man he thought he was.

Two things, two evil things, both Judah and Ephraim are here charged with, and justly accused of: - I. That they were not firm to their own convictions, but were unsteady, unstable as water, Hos 6:4, Hos 6:5. O Ephraim! what shall I do unto thee? O Judah! what shall I do unto thee? This is a strange expression. Can Infinite Wisdom be at a loss what to do? Can it be nonplussed, or put upon taking new measures? By no means; but God speaks after the manner of men, to show how absurd and unreasonable they were, and how just his proceedings against them were. Let them not complain of him as harsh and severe in tearing them, and smiting them, as he has done; for what else should he do? What other course could he take with them? God had tried various methods with them (What could have been done more to his vineyard than he had done? Isa 5:4), and very loth he was to let things go to extremity; he reasons with himself (as Hos 11:9), How shall I give thee up, Ephraim? God would have done them good, but they were not qualified for it: "What shall I do unto thee? What else can I do but cast thee off, when I cannot in honour save thee?" Note, God never destroys sinners till he sees there is no other way with them. See here, 1. What their conduct was towards God: Their goodness, or kindness, was as the morning cloud. Some understand it of their kindness to themselves and their own souls, in their repentance; it is indeed mercy to ourselves to repent of our sins, but they soon retracted that kindness to themselves, undid it again, and wronged their own souls as much as ever. But it is rather to be taken for their piety and religion; what good appeared in them sometimes, it soon vanished and disappeared again, as the morning cloud and the early dew. Such was the goodness of Israel in Jehu's time, and of Judah in Hezekiah's and Josiah's time; it was soon gone. In time of drought the morning-cloud promises rain, and the early dew is some present refreshment to the earth; but the cloud is dispersed (and hypocrites are compared to clouds without water, Jde 1:12) and the dew does not soak into the ground, but is drawn back again into the air, and the earth is parched still. What shall he do with them? Shall he accept their goodness? No, for it passes away; and factum non dicitur quod non perseverat - that which does not continue can scarcely be said to be done. Note, That goodness will never be either pleasing to God or profitable to ourselves which is as the morning cloud and the early dew. When men promise fair and do not perform, when they begin well in religion and do not hold on, when they leave their first love and their first works, or, though they do not quite cast off religion, are yet unsteady, uneven, and inconstant in it, then is their goodness as the morning cloud and the early dew. 2. What course God had taken with them (Hos 6:5): "Therefore, because they were so rough and ill-shapen, I have hewn them by the prophets, as timber or stone is hewn for use; I have slain them by the words of my mouth." What the prophets did was done by the word of God in their mouths, which never returned void. By it they thought themselves slain, were ready to say that the prophets killed them, or cut them to the heart when they dealt faithfully with them. (1.) The prophets hewed them by convictions of sin, endeavouring to cut off their transgressions from them. They were uneven in religion (Hos 6:4), therefore God hewed them. The hearts of sinners are not only as stone, but as rough stone, which requires a great deal of pains to bring it into shape, or as knotty timber, that is not squared without a great deal of difficulty; ministers' work is to hew them, and God by the minister hews them, for with the froward will he show himself froward. And there are those whom ministers must rebuke sharply; every word should cut, and though the chips fly in the face of the workman, though the reproved fly in the face of the reprover and reckon him an enemy because he tells the truth, yet he goes on with his work. (2.) They slew them by the denunciations of wrath, foretelling that they should be slain, as Ezekiel is said to destroy the city when he prophesied of the destruction of it, Eze 43:3. And God accomplished that which was foretold: "I have slain them by my judgments, according to the words of my mouth." Note, The word of God will be the death either of the sin or of the sinner, a savour either of life unto life or of death unto death. Some read it, "I have hewn the prophets, and slain them by the words of my mouth, that is, I have employed them in laborious service for the people's good, which has wasted their strength; they have spent themselves, and hews away all their spirits, in their work, and in hazardous service, which has cost many of them their lives." Note, Ministers are the tools which God makes use of in working upon people; and, though with many they labour in vain, yet God will reckon for the wearing out of his tools. (3.) God was hereby justified in the severest proceedings against them afterwards. His prophets had taken a great deal of pains with them, had admonished them of their sin and warned them of their danger, but the means used had not the desired effect; some good impressions perhaps were made for the present, but they wore off, and passed away as the morning cloud, and now they cannot charge God with severity if he bring upon them the miseries threatened. The prophet turns to him and acknowledges, Thy judgments are as the light that goes forth, evidently just and righteous. Note, Though sinners be not reclaimed by the pains that ministers take with them, yet thereby God will be justified when he speaks and clear when he judges. See Mat 11:17-19. II. That they were not faithful to God's covenant with them, Hos 6:6, Hos 6:7. Here observe, 1. What the covenant was that God made with them, and upon what terms they should obtain his favour and be accepted of him (Hos 6:6): I desired mercy and not sacrifice (that is, rather than sacrifice), and insisted upon the knowledge of God more than upon burnt-offerings. Mercy here is the same word which in Hos 6:4 is rendered goodness - chesed - piety, sanctity; it is put for all practical religion; it is the same with charity in the New Testament, the reigning love of God and our neighbour, and this accompanied with and flowing from the knowledge of God, as he has revealed himself in his word, a firm belief that he is, and is the rewarder of those that diligently seek him, a good affection to divine things guided by a good judgment, which cannot but produce a very good conversation; this is that which God by his covenant requires, and not sacrifice and offering. This is fully explained, Jer 7:22, Jer 7:23. I spoke not to your fathers concerning burnt-offerings (that was the smallest of the matters I spoke to them of, and on which the least stress was laid), but this I said, Obey my voice, Mic 6:6-8. To love God and our neighbour is better than all burnt offering and sacrifice, Mar 12:33; Psa 51:16, Psa 51:17. Not but that sacrifice and offering were required, and to be paid, and had their use, and, when they were accompanied with mercy and the knowledge of God, were acceptable to him, but, without them, God regarded them not, he despised them, Isa 1:10, Isa 1:11. Perhaps this is mentioned here to show a difference between the God whom they deserted and the gods whom they went over to. The true God aimed at nothing but that they should be good men, and live good lives for their own good, and the ceremony of honouring him with sacrifices was one of the smallest matters of his law; whereas the false gods required that only; let their priests and altars be regaled with sacrifices and offerings, and the people might live as they listed. What fools were those then that left a God who aimed at giving his worshippers a new nature, for gods who aimed at nothing but making themselves a new name! It is mentioned likewise to show that God's controversy with them was not for the omission of sacrifices (I will not reprove thee for them, Psa 50:8), but because there was no justice, nor mercy, nor knowledge of God, among them (Hos 4:1), and to teach us all that the power of godliness is the main thing God looks at and requires, and without it the form of godliness is of no avail. Serious piety in the heart and life is the one thing needful, and, separate from that, the performances of devotion, though ever so plausible, ever so costly, are of no account. Our Saviour quotes this to show that moral duties are to be preferred before rituals whenever they come in competition, and to justify himself in eating with publicans and sinners, because it was in mercy to the souls of men, and in healing on the sabbath day, because it was in mercy to the bodies of men, to which the ceremony of singularity in eating and the sabbath-rest must give way, Mat 9:13; Mat 12:7. 2. How little they had regarded this covenant, though it was so well ordered in all things, though they, and not God, would be the gainers by it. See here what came of it. (1.) In general, they broke with God, and proved unfaithful; there were good things committed to them to keep, the jewels of mercy and piety, and the knowledge of God, in the cabinet of sacrifice and burnt-offering, but they betrayed their trust, kept the cabinet, but pawned the jewels for the gratification of a base lust, and this is that for which God has justly a quarrel with them (Hos 6:7): They, like men, have transgressed the covenant, that covenant which God made with them; they have broken the conditions of it, and so forfeited the benefit of it. By casting off mercy and the knowledge of God, and other instances of disobedience, [1.] They had contracted the guilt of perjury and covenant-breaking; they were like men that transgress a covenant by which they had solemnly bound themselves, which is a thing that all the world cries out shame on; men that have done so deserve not again to be valued, or trusted, or dealt with. "There, in that thing, they have dealt treacherously against me; they have been perfidious, base, and false children, in whom is no faith, though I depended upon their being children that would not lie." [2.] In this they had but acted like themselves, like men, who are generally false and fickle, and in whose nature (their corrupt nature) it is to deal treacherously; all men are liars, and they are like the rest of that degenerate race, all gone aside, Psa 14:2, Psa 14:3. They have transgressed the covenant like men (like the Gentiles that transgressed the covenant of nature), like mean men (the word here used is sometimes put for men of low degree); they have dealt deceitfully, like base men that have no sense of honour. [3.] Herein they trod in the steps of our first parents: They, like Adam, have transgressed the covenant (so it might very well be read); as he transgressed the covenant of innocency, so they transgressed the covenant of grace, so treacherously, so foolishly; there in paradise he violated his engagements to God, and there in Canaan, another paradise, they violated their engagements. And by their treacherous dealing they, like Adam, have ruined themselves and theirs. Note, Sin is so much the worse the more there is in it of the similitude of Adam's transgression, Rom 5:14. [4.] Low thoughts of God and of his authority and favour were at the bottom of all this; for so some read it: They have transgressed the covenant, as of a man, as if it had been but the covenant of a man, that stood upon even ground with them, as if the commands of the covenant were but like those of a man like themselves, and the kindness conveyed by it no more valuable than that of a man. There is something sacred and binding in a man's covenant (as the apostle shows, Gal 3:15), but much more in the covenant of God, which yet they made small account of; and there in that covenant they dealt treacherously, promised fair, but performed nothing. Dealing treacherously with God is here called dealing treacherously against him, for it is both an affront and an opposition. Deserters are traitors, and will be so treated; the revolting heart is a rebellious heart. (2.) Some particular instances of their treachery are here given: There they dealt treacherously, that is, in the places hereafter named [1.] Look on the other side Jordan, to the country which lay most exposed to the insults of the neighbouring nations, and where therefore the people were concerned to keep themselves under the divine protection, and yet there you will find the most daring provocations of the divine Majesty, Hos 6:8. Gilead, which lay in the lot of Gad and the half tribe of Manasseh, was a city of the workers of iniquity. Wickedness was the trade that was driven there; the country was called Gilead, but it was all called a city, because they were all as it were incorporated in one society of rebels against God. Or (as most think) Ramoth Gilead is the city here meant, one of the three cities of refuge on the other side Jordan, and a Levites' city; the inhabitants of it, though of the sacred tribe, were workers of iniquity, contrived it, and practised it. Note, It is bad indeed when a Levites' city is a city of those that work iniquity, when those that are to preach good doctrine live bad lives. Particularly it is polluted with blood, as if that were a sin which the wicked Levites were in a special manner guilty of. In popish countries the clergy are observed to be the most bloody persecutors. Or, as it was a city of refuge, by abusing the power it had to judge of murders it became polluted with blood. They would, for a bribe, protect those that were guilty of wilful murder, whom they ought to have put to death, and would deliver those to the avenger of blood who were guilty but of chance-medley, if they were poor and had nothing to give them; and both these ways they were polluted with blood. Note, Blood defiles the land where it is shed, and where no inquisition is made or no vengeance taken for it. See how the best institutions, that are ever so well designed to keep the balance even between justice and mercy, are capable of being abused and perverted to the manifest prejudice and violation of both. [2.] Look among those whose business it was to minister in holy things, and they were as bad as the worst and as vile as the vilest (Hos 6:9): The company of priests are so, not here and there one that is the scandal of his order, but the whole order and body of them, the priests go all one way by consent, with one shoulder (as the word is), one and all; and they make one another worse, more daring, and fierce, and impudent, in sin, more crafty and more cruel. A company of priests will say and do that in conspiracy which none of them would dare to say or do singly. The companies of priests were as troops of robbers, as banditti, or gangs of highwaymen, that cut men's throats to get their money. First, They were cruel and blood-thirsty. They murder those that they have a pique against, or that stand in their way; nothing less will satisfy them. Secondly, They were cunning. They laid wait for men, that they might have a fair opportunity to compass their mischievous malicious designs; thus the company of priests laid wait for Christ to take him, saying, Not on the feast-day. Thirdly, They were concurring as one man: They murder in the way; in the highway, where travellers should be safe, there they murder by consent, aiding and abetting one another in it. See how unanimous wicked people are in doing mischief; and should not good people be so then in doing good? They murder in the way to Shechem (so the margin reads it, as a proper name) such as were going to Jerusalem (for that way Shechem lay) to worship. Or in the way to Shechem (some think) means in the same manner that their father Levi, with Simeon his brother, murdered the Shechemites (Gen. 34), by fraud and deceit; and some understand it of their destroying the souls of men by drawing them to sin. Fourthly, They did it with contrivance: They commit lewdness; the word signifies such wickedness as is committed with deliberation, and of malice prepense, as we say. The more there is of device and design in sin the worse it is. [3.] Look into the body of the people, take a view of the whole house of Israel, and they are all alike (Hos 6:10): I have seen a horrible thing in the house of Israel, and, though it be ever so artfully managed, God discovers it, and will discover it to them; and who can deny that which God himself says that he has seen? There is the whoredom of Ephraim, both corporal and spiritual whoredom; there it is too plain to be denied. Note, The sin of sinners, especially sinners of the house of Israel, has enough in it to make them tremble, for it is a horrible thing, it is amazing, and it is threatening, enough to make them blush, for Israel is thereby defiled and rendered odious in the sight of God. [4.] Look into Judah, and you find them sharing with Israel (Hos 6:11): Also, O Judah! he has set a harvest for thee; thou must be reckoned with as well as Ephraim; thou art ripe for destruction too, and the time, even the set time, of thy destruction is hastening on, when thou that hast ploughed iniquity, and sown wickedness, shalt reap the same. The general judgment is compared to a harvest (Mat 13:39), so are particular judgments, Joe 3:13; Rev 14:15. I have appointed a time to call thee to account, even when I returned the captivity of my people, that is, when those captives of Judah which were taken by the men of Israel were restored, in obedience to the command of God sent them by Oded the prophet, Ch2 28:8-15. When God spared them that time he set them a harvest, that is, he designed to reckon with them another time for all together. Note, Preservations from present judgments, if a good use be not made of them, are but reservations for greater judgments.

an harvest--namely, of judgments (as in Jer 51:33; Joe 3:13; Rev 14:15). Called a "harvest" because it is the fruit of the seed which Judah herself had sown (Hos 8:7; Hos 10:12; Job 4:8; Pro 22:8). Judah, under Ahaz, lost a hundred twenty thousand "slain in one day (by Israel under Pekah), because they had forsaken the Lord God of their fathers." when I returned the captivity of my people--when I, by Oded My prophet, caused two hundred thousand women, sons, and daughters, of Judah to be restored from captivity by Israel (Ch2 28:6-15). This prophecy was delivered under Pekah [LUDOVICUS DE DIEU]. MAURER explains, When Israel shall have been exiled for its sins, and has been subsequently restored by Me, thou, Judah, also shalt be exiled for thine. But as Judah's punishment was not at the time when God restored Israel, LUDOVICUS DE DIEU'S'S explanation must be taken. GROTIUS translates, "When I shall have returned to make captive (that is, when I shall have again made captive) My people." The first captivity of Israel under Tiglath-pileser was followed by a second under Shalmaneser. Then came the siege of Jerusalem, and the capture of the fenced cities of Judah, by Sennacherib, the forerunner of other attacks, ending in Judah's captivity. But the Hebrew is elsewhere used of restoration, not renewed punishment (Deu 30:3; Psa 14:7). Next: Hosea Chapter 7

The gates of the rivers . . . opened--The river wall on the Tigris (the west defense of Nineveh) was 4,530 yards long. On the north, south, and east sides, there were large moats, capable of being easily filled with water from the Khosru. Traces of dams ("gates," or sluices) for regulating the supply are still visible, so that the whole city could be surrounded with a water barrier (Nah 2:8). Besides, on the east, the weakest side, it was further protected by a lofty double rampart with a moat two hundred feet wide between its two parts, cut in the rocky ground. The moats or canals, flooded by the Ninevites before the siege to repel the foe, were made a dry bed to march into the city, by the foe turning the waters into a different channel: as Cyrus did in the siege of Babylon [MAURER]. In the earlier capture of Nineveh by Arbaces the Mede, and Belesis the Babylonian, DIODORUS SICULUS, [1.2.80], states that there was an old prophecy that it should not be taken till the river became its enemy; so in the third year of the siege, the river by a flood broke down the walls twenty furlongs, and the king thereupon burnt himself and his palace and all his concubines and wealth together, and the enemy entered by the breach in the wall. Fire and water were doubtless the means of the second destruction here foretold, as of the first. dissolved--by the inundation [HENDERSON]. Or, those in the palace shall melt with fear, namely, the king and his nobles [GROTIUS].

The prophet here comes to foretel what share the neighbouring nations should have in the destruction made upon those parts of the world by Nebuchadnezzar and his victorious Chaldees, as others of the prophets did at that time, which is designed, 1. To awaken the people of the Jews, by making them sensible how strong, how deep, how large, the inundation of calamities should be, that the day of the Lord, which was near, might appear the more dreadful, and they might thereby be quickened to prepare for it as for a general deluge. 2. To comfort them with this thought, that their case, though sad, should not be singular (Solamen miseris socios habuisse doloris - The wretched find it consolatory to have companions of their woe), and much more with this, that though God had seemed to be their enemy, and to fight against them, yet he was still so far their friend, and an enemy to their enemies, that he resented, and would revenge, the indignities done them. In these verses we have the doom of the Philistines, who were near neighbours, and old enemies, to the people of Israel. Five lordships there were in that country; only four are here named - Gaza and Ashkelon, Ashdod and Ekron; Gath, the fifth, is not named, some think because it was now subject to Judah. They were the inhabitants of the sea-coasts (Zep 2:5), for their country lay upon the Great Sea. The nation of the Cherethites is here joined with them, which bordered upon them (Sa1 30:14) and fell with them, as is foretold also, Eze 25:16. The Philistines' land is here called Canaan, for it belonged to that country which God gave to his people Israel, and was inserted in the grant made to them, Jos 13:3. This land is yet to be possessed (five lords of the Philistines), so that they wrongfully kept Israel out of the possession of it (Jdg 3:3), which is now remembered against them. For, though the rights of others may be long detained unjustly, the righteous God will at length avenge the wrong. I. It is here foretold that the Philistines, the usurpers, shall be dispossessed and quite extirpated. In general, here is a woe to them (Zep 2:5), which, coming from God, denotes all misery: The word of the Lord is against them - the word of the former prophets, which, though not yet accomplished, will be in its season, Isa 14:31. This word, now by this prophet, is against them. Note, Those are really in a woeful condition that have the word of the Lord against them, for no word of his shall fall to the ground. Those that rebel against the precepts of God's word shall have the threatenings of the word against them. The effect will be no less than their destruction, 1. God himself will be the author of it: "I will even destroy thee, who can make good what I say and will." 2. It shall be a universal destruction; it shall extend itself to all parts of the land, both city and country: Gaza shall be forsaken, though now a populous city. It was foretold (Jer 47:6) that baldness should come upon Gaza; Alexander the Great razed that city, and we find (Act 8:26) that Gaza was a desert. Ashkelon shall be a desolation, a pattern of desolation. Ashdod shall be driven out at noon-day; in the extremity of the scorching heat they shall have no shade, no shelter to protect them; but then, when most incommoded by the weather, they shall be forced away into captivity, which will be an aggravating circumstance of it. Ekron likewise shall be rooted up, that had been long taking root. The land of the Philistines shall be dispeopled; there shall be no inhabitant, Zep 2:5. God made the earth to be inhabited (Isa 45:18), otherwise he would have made it in vain; but, if men do not answer the end of their creation in serving God, it is just with God that the earth should not answer the end of its creation in serving them for a habitation; man's sin has sometimes subjected it to this vanity. 3. It shall be an utter destruction. The sea-coast, which used to be a harbour for ships and a habitation for merchants, shall now be deserted, and be only cottages for shepherds and folds for flocks (Zep 2:6), and then perhaps put to better use than when it was possessed by the lords of the Philistines. II. It is here foretold that the house of Judah, the rightful owners, shall recover the possession of it, Zep 2:7. The remnant of those that shall return out of captivity, when God visits them, shall be made to lie down in safety in the houses of Ashkelon, to lie down in the evening, when they are weary and sleepy. There they shall feed themselves and their flocks. Note, God will at length restore his people to their rights, though they may be long kept out from them.

Among the people of the Jews at this time, though they all enjoyed the same privileges and advantages, there were men of very different characters (as ever were, and ever will be, in the world and in the church), like Jeremiah's figs, some very good and others very bad, some that plainly appeared to be the children of God and others that as plainly discovered themselves to be the children of the wicked one. There are tares and wheat in the same field, chaff and corn in the same floor; and here we have an account of both. I. Here is the angry notice God takes of the impudent blasphemous talk of the sinners in Zion and his just resentments of it. Probably there was a club of them that were in league against religion, that set up for wits, and set their wits on work to run it down and ridicule it, and herein strengthened one another's hands. Here is, 1. An indictment found against them, for treasonable words spoken against the King of kings: Your words have been stout against me, saith the Lord. They spoke against God, in reflection upon him, in contradiction to him, as their fathers in the wilderness (Psa 78:19); yea, they spoke against God. What he said, and what he designed, they opposed, as if they had been retained of counsel against him and his cause. Their words against God were stout; they came from their pride, and haughtiness, and contempt of God. What they said against God they spoke loudly, as if they cared not who heard them; they were not themselves ashamed to say it, and they desired to propagate their atheistical notions and to infect the minds of others with them. They spoke it boldly, as those that were resolved to stand to it, and were in no fear of being called to an account. They spoke it proudly, and with insolence and disdain, scorning to be under the divine check and government. They strengthened themselves; they would be valiant against the Almighty, Job 15:25. 2. Their plea to this indictment. They said, What have we spoken so much against thee? They deny the words, and put the prophet to prove them; or, if they spoke the words, they did not design them against God, and therefore will not own there was any harm in them; at least they extenuate the matter: What have we spoken so much against thee, so much that there needs all this ado about it? They cannot deny that they have spoken against God, but they make a light matter of it, and wonder it should be taken notice of: "Words" (say they) "are but wind; others have said more and done worse; if we are not so good as we should be, yet we hope we are not so bad as we are represented to be." Note, It is common for sinners that are unconvinced and unhumbled to deny or extenuate the faults they are justly charged with, and to insist upon their own justification, against the reproofs of the word and of their own consciences. But it will be to no purpose. 3. The words themselves which they are charged with. God keeps an account of what men say, as well as of what they do, and will let them know that he does so. We quickly forget what we have said, and are ready to deny what we have said amiss; but God can say, You have said so and so. They had said it as their deliberate judgment. (1.) That there is nothing to be got in the service of God, thought it is a service that subjects men to labour and sorrow. They said, It is vain to serve God, or, "He is vain that serves God, that is, he labours in vain and to no purpose; he has his labour for his pains, and therefore is a fool for his labour. What profit is it that we have kept his ordinance, or his observation, that we have observed what he has appointed us to observe?" What mammon, or wealth, have we gained, says the Chaldee, intimating (says Dr. Pocock) that it was for mammon's sake only that they served God, and so indeed not God at all, but mammon. "We have walked mournfully, or in black, with great gravity and great grief, before the Lord of hosts, have afflicted our souls at the times appointed for that purpose, and yet we are never the better." Perhaps this comes in as a reason why they would not trust God to prosper them upon their bringing in the tithes (Mal 3:10); "For," say they, "we have tried him in other things, and have lost by him." This is a very unjust and unreasonable reflection upon the service of God, and we can call witnesses enough to confront the slander. [1.] They would have it thought that they had served God and had kept his ordinances, whereas it was only the external observance of them that they had kept up, while they were perfect strangers to the inward part of the duty, and therefore might say, It is in vain. God says so (Mat 15:9), In vain do those worship me whose hearts are far from me while they draw near with their mouth; but whose fault is that? Not God's, who is the rewarder of those that seek him diligently, but theirs who seek him carelessly. [2.] They insisted much upon it that they had walked mournfully before God, whereas God had required them to serve him with gladness, and to walk cheerfully before him. They by their own superstitions made the service of God a task and drudgery to themselves, and then complained of it as a hard service. The yoke of Christ is easy; it is the yoke of antichrist that is heavy. [3.] They complained that they had got nothing by their religion; they were still in poverty and affliction, and behindhand in the world. This is an old piece of impiety. Job 21:14, Job 21:15, What profit shall we have if we pray unto him? Elihu charges Job with saying something like this. Job 34:9, It profits a man nothing that he should delight himself with God. The enemies of religion do but set up against it the old cavils that have been long since answered and exploded. Perhaps this refers to the errors of the sect of the Sadducees, which was the scandal of the Jewish church in its latter days; they denied a future state, and then said, It is vain to serve God, which has indeed some colour in it, for, if in this life only we had hope in Christ, we were of all men most miserable, Co1 15:19. Note, Those do a great deal of wrong to God's honour who say that religion is either an unprofitable or an unpleasant thing; for the matter is not so: wisdom's ways are pleasantness, and wisdom's gains better than that of fine gold. (2.) They maintained that wickedness was the way to prosperity, for they had observed that the workers of wickedness were set up in the world, and those that tempted God were delivered, Mal 3:15. The outward prosperity of sinners in their sins, as it has weakened the hands of the godly in their godliness (Psa 73:13), so it has strengthened the hands of the wicked in their wickedness. Note, [1.] Those that work wickedness tempt God by presumptuous sins; they do, as it were, try God, whether he can and will punish them as he has said in his word, and, in effect, challenge him to do his worst, by provoking him in the highest degree. [2.] Those that tempt God by their wicked works are many times both delivered out of the adversity into which they were justly brought and advanced to the prosperity which they were utterly unworthy of. They are not only set up once, but when we thought their day had come to fall, and they were in trouble, they were delivered and set up again; so strangely did Providence seem to smile upon them. [3.] Though it be thus, yet it will not warrant us to call the proud happy. For they may be delivered and set up for a while, but it will appear that God resists them, and that their pride is a preface to their fall; and, if so, they are truly miserable, and it is folly to call them happy, and to bless those whom the Lord abhors. Wait awhile, and you shall see those that work wickedness set up as a mark to the arrows of God's vengeance, and those that tempt God delivered to the tormentors. Judge of things as they will appear shortly, when the doom of these proud sinners (which follows here, Mal 4:1) comes to be executed to the utmost. II. Here is the gracious notice God takes of the pious talk of the saints in Zion, and the gracious recompence of it. Even in this corrupt and degenerate age, when there was so great a decay, nay, so great a contempt, of serious godliness, there were yet some that retained their integrity and zeal for God; and let us see, 1. How they distinguished themselves, and what their character was; it was the reverse of theirs that spoke so much against God; for, (1.) They feared the Lord - that is the beginning of wisdom and the root of all religion; they reverenced the majesty of God, submitted to his authority, and had a dread of his wrath in all they thought and said; they humbly complied with God, and never spoke any stout words against him. In every age there has been a remnant that feared the Lord, though sometimes but a little remnant. (2.) They thought upon his name; they seriously considered and frequently mediated upon the discoveries God has made of himself in his word and by his providences, and their mediation of him was sweet to them and influenced them. They thought on his name; they consulted the honour of God and aimed at that as their ultimate end in all they did. Note, Those that know the name of God should often think of it and dwell upon it in their thoughts; it is a copious curious subject, and frequent thoughts of it will contribute very much to our communion with God and the stirring up of our devout affections to him. (3.) They spoke often one to another concerning the God they feared, and that name of his which they thought so much of; for out of the abundance of the heart the mouth will speak, and a good man, out of a good treasure there, will bring forth good things. Those that feared the Lord kept together as those that were company for each other; they spoke kindly and endearingly one to another, for the preserving and promoting of mutual love, that that might not wax cold when iniquity did thus abound. They spoke intelligently and edifyingly to one another, for the increasing and improving of faith and holiness; they spoke one to another in the language of those that fear the Lord and think on his name - the language of Canaan. When profaneness had come to so great a height as to trample upon all that is sacred, then those that feared the Lord spoke often one to another. [1.] Then, when iniquity was bold and barefaced, the people of God took courage, and stirred up themselves, the innocent against the hypocrite, Job 17:8. The worse others are the better we should be; when vice is daring, let not virtue be sneaking. [2.] Then, when religion was reproached and misrepresented, its friends did all they could to support the credit of it and to keep it in countenance. It had been suggested that the ways of God are melancholy unpleasant ways, solitary and sorrowful; and therefore then those that feared God studied to evince the contrary by their cheerfulness in mutual love and converse, that they might put to silence the ignorance of foolish men. [3.] Then, when seducers were busy to deceive and to possess unwary souls with prejudices against religion, those that feared God were industrious to arm themselves and one another against the contagion by mutual instructions, excitements, and encouragements, and to strengthen one another's hands. As evil communication corrupts good minds and manners, so good communication confirms them. 2. How God dignified them, and what further honour and favour he intended for them. Those who spoke stoutly against God, no doubt looked with disdain and displeasure upon those that feared him, hectored and bantered them; but they had little reason to regard that, or be disturbed at it, when God countenanced them. (1.) He took notice of their pious discourses, and was graciously present at their conferences: The Lord hearkened and heard it, and was well pleased with it. God says (Jer 8:6) that he hearkened and heard what bad men would say, and they spoke not aright; here he hearkened and heard what good men did say, for they spoke aright. Note, The gracious God observes all the gracious words that proceed out of the mouths of his people; they need not desire that men may hear them, and commend them; let them not seek praise from men by them, nor affect to be taken notice of by them; but let it satisfy them that, be the conference ever so private, God sees and hears in secret and will reward openly. When the two disciples, going to Emmaus, were discoursing concerning Christ, he hearkened and heard, and joined himself to them, and made a third, Luk 24:15. (2.) He kept an account of them: A book of remembrance was written before him. Not that the Eternal Mind needs to be reminded of things by books and writings, but it is an expression after the manner of men, intimating that their pious affections and performances are kept in remembrance as punctually and particularly as if they were written in a book, as if journals were kept of all their conferences. Great kings had books of remembrance written, and read before them, in which were entered all the services done them, when, and by whom, as Est 2:23. God, in like manner, remembers the services of his people, that, in the review of them, he may say, Well done; enter thou into the joy of thy Lord. God has a book for the sighs and tears of his mourners (Psa 56:8), much more for the pleadings of his advocates. Never was any good word spoken of God, or for God, from an honest heart, but it was registered, that it might be recompensed in the resurrection of the just, and in no wise lose its reward. (3.) He promises them a share in his glory hereafter (Mal 3:17): They shall be mine, saith the Lord of hosts, in that day when I make up my jewels. When God utterly cuts off the Jewish church and nation for their infidelity, the remnant among them, that believed his word, and, having waited for the consolation of Israel, welcome him when he comes, shall be admitted into the Christian church, and shall become a peculiar people to God; God will take care of them, that they perish not with those that believe not; but that they be hidden in the day of the Lord's anger against that nation. They shall be my segullah - my peculiar treasure (it is the word used, Exo 19:5), in the day when I make or do what I have said and designed to do; so some read it. These pious ones shall have all the glorious privileges of God's Israel appropriated to them and centering in them; they shall now be his peculiar treasure, when the rest are rejected; they shall now be the vessels of mercy and honour, when the rest are made vessels of wrath and dishonour, vessels in which is no pleasure. This may be applied to all the faithful people of God, and the distinction he will put between them and others in the great day. Note,[1.] The saints are God's jewels; they are highly esteemed by him and are dear to him; they are comely with the comeliness that he puts upon them, and he is pleased to glory in them; they are a royal diadem in his hand, Isa 62:3. He looks upon them as his own proper goods, his choice goods, his treasure, laid up in his cabinet, and the furniture of his closet, Psa 135:4. The rest of the world is but lumber, in comparison with them. [2.] There is a day coming when God will make up his jewels. They shall be gathered up out of the dirt into which they are now thrown, and gathered together from all places to which they are now scattered; he shall send forth his angels to gather his elect, who are his jewels, from the four winds of heaven (Mat 24:31), to gather his jewels into his jewel-house, as the wheat from several fields into the barn. All the saints will then be gathered to Christ, and none but saints, and saints made perfect; then God's jewels will be made up, as stones into a crown, as stars into a constellation. [3.] Those who now own God for theirs, he will then own for his, will publicly confess them before angels and men: "They shall be mine; their sanctification shall be completed, and so they shall be perfectly and entirely mine, without any remaining interests of the world and the flesh." Their relation to God shall be acknowledged, and his property in them. He will separate them from those that are not his, and give them their portion with those that are his; for to them it shall be said, Come, you blessed of my Father, inherit the kingdom prepared for you. They were in doubt, sometimes, whether they were belonging to God or no; but the matter shall then be put out of doubt. God himself will say unto them, You are mine. Now their relation to God is what they are reproached with, but it will then be gloried in; God himself will glory in it. (4.) He promises them a share in his grace now: I will spare them as a man spares his own son that serves him. God had promised to own them as his and take them to be with him; but it might be a discouragement to them to think that they had offended God, and that he might justly disown them, and cast them off; but, as to that, he says, "I will spare them; I will not deal with them as they deserve. I will rejoice over them" (so some expound it) "as the bridegroom over his bride," Isa 62:5; Zep 3:17. But the word usually signifies to spare with commiseration and compassion, as a father pities his children, Psa 103:13. Note, [1.] It is our duty to serve God with the disposition of children. We must be his sons, must by a new birth partake of a divine nature, must consent to the covenant of adoption and partake of the spirit of adoption. And we must be his servants; God will not have his children trained up in idleness; they must do him service, and they must do it from a principle of love, with cheerfulness and delight, and as those that are therein serving their own true interest, and this is serving as a son with the father, Phi 2:22. [2.] If we serve God with the disposition of children, he will spare us with the tenderness and compassion of a Father. Even God's children that serve him stand in need of sparing mercy, that mercy to which we owe it that we are not consumed, that mercy which keeps us out of hell. Nehemiah, when he had done much good, yet, knowing there is not a just man on earth, that does good and sins not, and that every sin deserves God's wrath, prays, Lord, spare me according to the greatness of thy mercy; see Neh 13:22. And God, as a Father, will show them this mercy. He will not be extreme to mark what we do amiss, but will make the best of us and our poor performances; he will mitigate the afflictions his children are exercised with, and save them from the ruin they deserve. The father continues to spare the son, and does it with complacency, because he is his own; thus God will spare humble penitents and petitioners, as a man spares his son that serves him, though we do him so little service, nay, though we do him so much disservice. 3. How they will thus be distinguished from the children of this world (Mal 3:18): "Then shall you return, and discern between the righteous and the wicked, between sinners and saints, between those that serve God and make conscience of their duty to him and those that serve him not, but put contempt upon his service. You that now speak against God as making no difference between good and bad, and therefore say, It is in vain to serve him (Mal 3:14), you shall be made to see your error; you that would speak for God, but know not what to say as to this, that there seems to be one event to the righteous and to the wicked, and all things come alike to all, will then have the matter set in a true light, and will see, to your everlasting satisfaction, the difference between the righteous and the wicked. Then you shall return, that is, you shall change you mind, and come to a right understanding of the thing." This primarily respects the manifest difference that was made by the divine Providence between the believing Jews and those that persisted in their infidelity, at the time of the destruction of Jerusalem, and of the Jewish church and nation, by the Romans. But it is to have its full accomplishment at the second coming of Jesus Christ, and on that great discriminating day when it shall be easy enough to discern between the righteous and the wicked. Note, (1.) All the children of men are either righteous or wicked, either such as serve God or such as serve him not. This is that division of the children of men which will last for ever, and by which their eternal state will be determined; all are going either to heaven or to hell. (2.) In this world it is often hard to discern between the righteous and the wicked. They are mingled together, good fish and bad in the same net. The righteous are so distempered, and the wicked so disguised, that we are often deceived in our opinions concerning both the one and the other. There are many who, we think, serve God, who, having not their hearts right with him, will be found none of his servants; and, on the other hand, many will be found his faithful servants, who, because they followed not with us, did not, as we thought, serve him. But that which especially raised the difficulty here was that the divine Providence seemed to make no difference between the righteous and the wicked; you could not know wicked men by God's frowning upon them, for they commonly prospered in the world, nor righteous men by his smiling upon them, for they were involved with others in the same common calamity. None now knows God's love or hatred by all that is before him, Ecc 9:1. (3.) At the bar of Christ, in the last judgment, it will be easy to discern between the righteous and the wicked; for then every man's character will be both perfected and perfectly discovered, every man will then appear in his true colours, and his disguises will be taken off. Some men's sins indeed go beforehand, and you may now tell who is wicked, but others follow after; however, in the great day, we shall see who was righteous and who wicked. Every man's condition likewise will be both perfected and everlastingly determined; the righteous will then be perfectly happy and the wicked perfectly miserable, without mixture or allay. When the righteous are all set on the right hand of Christ, and invited to come for a blessing, and all the wicked on his left hand, and are told to depart with a curse, then it will be easy to discern between them. As to ourselves, therefore, we are concerned to think among which we shall have our lot, and, as to others, we must judge nothing before the time.

shepherds--the Jewish rulers. their glory--their wealth and magnificence; or that of the temple, "their glory" (Mar 13:1; Luk 21:5). young lions--the princes, so described on account of their cruel rapacity. pride of Jordan--its thickly wooded banks, the lair of "lions" (Jer 12:5; Jer 49:19). Image for Judea "spoiled" of the magnificence of its rulers ("the young lions"). The valley of the Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea; at the Sea of Tiberias it falls six hundred fifty feet below that level, and to double that depression at the Dead Sea, that is, in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from three thousand to four thousand feet.

Christ having proved that the disciples, in eating with unwashen hands, were not to be blamed, as transgressing the traditions and injunctions of the elders, comes here to show that they were not to be blamed, as having done any thing that was in itself evil. In the former part of his discourse he overturned the authority of the law, and in this the reason of it. Observe, I. The solemn introduction to this discourse (Mat 15:10); He called the multitude. They were withdrawn while Christ discoursed with the scribes and Pharisees; probably those proud men ordered them to withdraw, as not willing to talk with Christ in their hearing; Christ must favour them at their pleasure with a discourse in private. But Christ had a regard to the multitude; he soon despatched the scribes and Pharisees, and then turned them off, invited the mob, the multitude, to be his hearers: thus the poor are evangelized; and the foolish things of the world, and things that are despised hath Christ chosen. The humble Jesus embraced those whom the proud Pharisees looked upon with disdain, and to them he designed it for a mortification. He turns from them as wilful and unteachable, and turns to the multitude, who, though weak, were humble, and willing to be taught. To them he said, Hear and understand. Note, What we hear from the mouth of Christ, we must give all diligence to understand. Not only scholars, but even the multitude, the ordinary people, must apply their minds to understand the words of Christ. He therefore calls upon them to understand, because the lesson he was now about to teach them, was contrary to the notions which they had sucked in with their milk from their teachers; and overturned many of the customs and usages which they were wedded to, and laid stress upon. Note, There is need of a great attention of mind and clearness of understanding to free men from those corrupt principles and practices which they have been bred up in and long accustomed to; for in that case the understanding is commonly bribed and biassed by prejudice. II. The truth itself laid down (Mat 15:11), in two propositions, which were opposite to the vulgar errors of that time, and were therefore surprising. 1. Not that which goes into the mouth defileth the man. It is not the kind or quality of our food, nor the condition of our hands, that affects the soul with any moral pollution or defilement. The kingdom of God is not meat and drink, Rom 14:17. That defiles the man, by which guilt is contracted before God, and the man is rendered offensive to him, and disfitted for communion with him; now what we eat, if we do not eat unreasonably and immoderately, does not this; for to the pure all things are pure, Tit 1:15. The Pharisees carried the ceremonial pollutions, by eating such and such meats, much further than the law intended, and burdened it with additions of their own, which our Saviour witnesses against; intending hereby to pave the way to a repeal of the ceremonial law in that matter. He was now beginning to teach his followers to call nothing common or unclean; and if Peter, when he was bid to kill and eat, had remembered this word, he would not have said, Not so, Lord, Act 10:13-15, Act 10:28. 2. But that which comes out of the mouth, this defiles a man. We are polluted, not by the meat we eat with unwashen hands, but by the words we speak from an unsanctified heart; thus it is that the mouth causeth the flesh to sin, Ecc 5:6. Christ, in a former discourse, had laid a great stress upon our words (Mat 12:36, Mat 12:37); and that was intended for reproof and warning to those that cavilled at him; this here is intended for reproof and warning to those that cavilled at the disciples, and censured them. It is not the disciples that defile themselves with what they eat, but the Pharisees that defile themselves with what they speak spitefully and censoriously of them. Note, Those who charge guilt upon others for transgressing the commandments of men, many times bring greater guilt upon themselves, by transgressing the law of God against rash judging. Those most defile themselves, who are most forward to censure the defilements of others. III. The offence that was taken at this truth and the account brought to Christ of that offence (Mat 15:12); "The disciples said unto him, Knowest thou that the Pharisees were offended, and didst thou not foresee that they would be so, at this saying, and would think the worse of thee and of thy doctrine for it, and be the more enraged at thee?" 1. It was not strange that the Pharisees should be offended at this plain truth, for they were men made up of error and enmity, mistakes and malice. Sore eyes cannot bear clear light; and nothing is more provoking to proud imposers than the undeceiving of those whom they have first blindfolded, and then enslaved. It should seem that the Pharisees, who were strict observers of the traditions, were more offended than the scribes, who were the teachers of them; and perhaps they were as much galled with the latter part of Christ's doctrine, which taught a strictness in the government of our tongue, as with the former part, which taught an indifference about washing our hands; great contenders for the formalities of religion, being commonly as great contemners of the substantials of it. 2. The disciples thought it strange that their Master should say that which he knew would give so much offence; he did not use to do so: surely, they think, if he had considered how provoking it would be, he would not have said it. But he knew what he said, and to whom he said it, and what would be the effect of it; and would teach us, that though in indifferent things we must be tender of giving offence, yet we must not, for fear of that, evade any truth or duty. Truth must be owned, and duty done; and if any be offended, it is his own fault; it is scandal, not given, but taken. Perhaps the disciples themselves stumbled at the word Christ said, which they thought bold, and scarcely reconcileable with the difference that was put by the law of God between clean and unclean meats; and therefore objected this to Christ, that they might themselves be better informed. They seem likewise to have a concern upon them for the Pharisees, though they had quarrelled with them; which teaches us to forgive, and seek the good, especially the spiritual good, of our enemies, persecutors, and slanderers. They would not have the Pharisees go away displeased at any thing Christ had said; and therefore, though they do not desire him to retract it, they hope he will explain, correct, and modify it. Weak hearers are sometimes more solicitous than they should be not to have wicked hearers offended. But if we please men with the concealment of truth, and the indulgence of their errors and corruptions, we are not the servants of Christ. IV. The doom passed upon the Pharisees and their corrupt traditions; which comes in as a reason why Christ cared not though he offended them, and therefore why the disciples should not care; because they were a generation of men that hated to be reformed, and were marked out for destruction. Two things Christ here foretels concerning them. 1. The rooting out of them and their traditions (Mat 15:13); Every plant which my heavenly Father hath not planted, shall be rooted up. Not only the corrupt opinions and superstitious practices of the Pharisees, but their sect, and way, and constitution, were plants not of God's planting. The rules of their profession were no institutions of his, but owed their origin to pride and formality. The people of the Jews were planted a noble vine; but now that they are become the degenerate plant of a strange vine, God disowned them, as not of his planting. Note, (1.) In the visible church, it is no strange thing to find plants that our heavenly Father has not planted. It is implied, that whatever is good in the church is of God's planting, Isa 41:19. But let the husbandman be ever so careful, his ground will cast forth weeds of itself, more or less, and there is an enemy busy sowing tares. What is corrupt, though of God's permitting, is not of his planting; he sows nothing but good seed in his field. Let us not therefore be deceived, as if all must needs be right that we find in the church, and all those persons and things our Father's plants that we find in our Father's garden. Believe not every spirit, but try the spirits; see Jer 19:5; Jer 23:31, Jer 23:32. (2.) Those that are of the spirit of the Pharisees, proud, formal, and imposing, what figure soever they make, and of what denomination soever they be, God will not own them as of his planting. By their fruit you shall know them. (3.) Those plants that are not of God's planting, shall not be of his protecting, but shall undoubtedly be rooted up. What is not of God shall not stand, Act 5:38. What things are unscriptural, will wither and die of themselves, or be justly exploded by the churches; however in the great day these tares that offend will be bundled for the fire. What is become of the Pharisees and their traditions? They are long since abandoned; but the gospel of truth is great, and will remain. It cannot be rooted up. 2. The ruin of them; and their followers, who had their persons and principles in admiration, Mat 15:14. Where, (1.) Christ bids his disciples let them alone. "Have no converse with them or concern for them; neither court their favour, nor dread their displeasure; care not though they be offended, they will take their course, and let them take the issue of it. They are wedded to their own fancies, and will have every thing their own way; let them alone. Seek not to please a generation of men that please not God (Th1 2:15), and will be pleased with nothing less than absolute dominion over your consciences. They are joined to idols, as Ephraim (Hos 4:17), the idols of their own fancy; let them alone, let them be filthy still," Rev 22:11. The case of those sinners is sad indeed, whom Christ orders his ministers to let alone. (2.) He gives them two reasons for it. Let them alone; for, [1.] They are proud and ignorant; two bad qualities that often meet, and render a man incurable in his folly, Pro 26:12. They are blind leaders of the blind. They are grossly ignorant in the things of God, and strangers to the spiritual nature of the divine law; and yet so proud, that they think they see better and further than any, and therefore undertake to be leaders of others, to show others the way to heaven, when they themselves know not one step of the way; and, accordingly, they prescribe to all, and proscribe those who will not follow them. Though they were blind, if they had owned it, and come to Christ for eye-salve, they might have seen, but they disdained the intimation of such a thing (Joh 9:40); Are we blind also? They were confident that they themselves were guides of the blind (Rom 2:19, Rom 2:20), were appointed to be so, and fit to be so; that every thing they said was an oracle and a law; "Therefore let them alone, their case is desperate; do not meddle with them; you may soon provoke them, but never convince them." How miserable was the case of the Jewish Church now when their leaders were blind, so self-conceitedly foolish, as to be peremptory in their conduct, while the people were so sottishly foolish as to follow them with an implicit faith and obedience, and willingly walk after the commandment, Hos 5:11. Now the prophecy was fulfilled, Isa 29:10, Isa 29:14. And it is easy to imagine what will be in the end hereof, when the prophets prophesy falsely, and the priests bear rule by their means, and the people love to have it so, Jer 5:31. [2.] They are posting to destruction, and will shortly be plunged into it; Both shall fall into the ditch. This must needs be the end of it, if both be so blind, and yet both so bold, venturing forward, and yet not aware of danger. Both will be involved in the general desolation coming upon the Jews, and both drowned in eternal destruction and perdition. The blind leaders and the blind followers will perish together. We find (Rev 22:15), that hell is the portion of those that make a lie, and of those that love it when it is made. The deceived and the deceiver are obnoxious to the judgment of God, Job 12:16. Note, First, Those that by their cunning craftiness draw others to sin and error, shall not, with all their craft and cunning, escape ruin themselves. If both fall together into the ditch, the blind leaders will fall undermost, and have the worst of it; see Jer 14:15, Jer 14:16. The prophets shall be consumed first, and then the people to whom they prophesy, Jer 20:6; Jer 27:15, Jer 27:16. Secondly, The sin and ruin of the deceivers will be no security to those that are deceived by them. Though the leaders of this people cause them to err, yet they that are led of them are destroyed (Isa 9:16), because they shut their eyes against the light which would have rectified their mistake. Seneca, complaining of most people's being led by common opinion and practice (Unusquisque mavult credere quam judicare - Things are taken upon trust, and never examined), concludes, Indeista tanta coacervatio aliorum super alios ruentium - Hence crowds fall upon crowds, in vast confusion. De Vit Beat. The falling of both together will aggravate the fall of both; for they that have thus mutually increased each other's sin, will mutually exasperate each other's ruin. V. Instruction given to the disciples concerning the truth Christ had laid down, Mat 15:10. Though Christ rejects the wilfully ignorant who care not to be taught, he can have compassion on the ignorant who are willing to learn, Heb 5:2. If the Pharisees, who made void the law, be offended, let them be offended: but this great peace have they who love the law, that nothing shall offend them, but, some way or other, the offence shall be taken off, Psa 119:165. Here is, 1. Their desire to be better instructed in this matter (Mat 15:15); in this request as in many others, Peter was their speaker; the rest, it is probable, putting him on to speak, or intimating their concurrence; Declare unto us this parable. What Christ said was plain, but, because it agreed not with the notions they had imbibed, though they would not contradict it, yet they call it a parable, and cannot understand it. Note, (1.) Weak understandings are apt to turn plain truths into parables, and to seek for a knot in a bulrush. The disciples often did so, as Joh 16:17. Even the grasshopper is a burthen to a weak stomach, and babes in understanding cannot bear and digest strong meat. (2.) Where a weak head doubts concerning any word of Christ, an upright heart and a willing mind will seek for instruction. The Pharisees were offended, but kept it to themselves; hating to be reformed, they hated to be informed; but the disciples, though offended, sought for satisfaction, imputing the offence, not to the doctrine delivered, but to the shallowness of their own capacity. 2. The reproof Christ gave them for their weakness and ignorance (Mat 15:16); Are ye also yet without understanding? As many as Christ loves and teaches, he thus rebukes. Note, They are very ignorant indeed, who understand not that moral pollutions are abundantly worse and more dangerous than ceremonial ones. Two things aggravate their dulness and darkness. (1.) That they were the disciples of Christ; "Are ye also without understanding? Ye whom I have admitted into so great a degree of familiarity with me, are ye so unskilful in the word of righteousness?" Note, The ignorance and mistakes of those that profess religion, and enjoy the privileges of church-membership, are justly a grief to the Lord Jesus. "No wonder that the Pharisees understand not this doctrine, who know nothing of the Messiah's kingdom: but ye that have heard of it, and embraced it yourselves, and preached it to others, are ye also such strangers to the spirit and genius of it?" (2.) That they had been a great while Christ's scholars; "Are ye yet so, after ye have been so long under my teaching?" Had they been but of yesterday in Christ's school, it had been another matter, but to have been for so many months Christ's constant hearers, and yet to be without understanding, was a great reproach to them. Note, Christ expects from us some proportion of knowledge, and grace, and wisdom, according to the time and means we have had. See Joh 14:9; Heb 5:12; Ti2 3:7, Ti2 3:8. 3. The explication Christ gave them of this doctrine of pollutions. Though he chid them for their dulness, he did not cast them off, but pitied them, and taught them, as Luk 24:25-27. He here shows us, (1.) What little danger we are in of pollution from that which entereth in at the mouth, Mat 15:17. An inordinate appetite, intemperance, and excess in eating, come out of the heart, and are defiling; but meat in itself is not so, as the Pharisees supposed. What there is of dregs and defilement in our meat, nature (or rather God of nature) has provided a way to clear us of it; it goes in at the belly, and is cast out into the draught, and nothing remains to us but pure nourishment. So fearfully and wonderfully are we made and preserved, and our souls held in life. The expulsive faculty is as necessary in the body as any other, for the discharge of that which is superfluous, or noxious; so happily is nature enabled to help itself, and shift for its own good: by this means nothing defiles; if we eat with unwashen hands, and so any thing unclean mix with our food, nature will separate it, and cast it out, and it will be no defilement to us. It may be a piece of cleanliness, but it is not point of conscience, to wash before meat; and we go upon a great mistake if we place religion in it. It is not the practice itself, but the opinion it is built upon, that Christ condemns, as if meat commended us to God (Co1 8:8); whereas Christianity stands not in such observances. (2.) What great danger we are in of pollution from that which proceeds out of the mouth (Mat 15:18), out of the abundance of the heart: compare Mat 12:34. There is no defilement in the products of God's bounty; the defilement arises from the products of out corruption. Now here we have, [1.] The corrupt fountain of that which proceeds out of the mouth; it comes from the heart; that is the spring and source of all sin, Jer 8:7. It is the heart that is so desperately wicked (Jer 17:9); for there is no sin in a word or deed, which was not first in the heart. There is the root of bitterness, which bears gall and wormwood. It is the inward part of a sinner, that is very wickedness, Psa 5:9. All evil speakings come forth from the heart, and are defiling; from the corrupt heart comes the corrupt communication. [2.] Some of the corrupt streams which flow from this fountain, specified; though they do not all come out of the mouth, yet they all come out of the man, and are the fruits of that wickedness which is in the heart, and is wrought there, Psa 58:2. First, Evil thoughts, sins against all the commandments. Therefore David puts vain thoughts in opposition to the whole law, Psa 119:113. These are the first-born of the corrupt nature, the beginning of its strength, and do most resemble it. These, as the son and heir, abide in the house, and lodge within us. There is a great deal of sin that begins and ends in the heart, and goes no further. Carnal fancies and imaginations are evil thoughts, wickedness in the contrivance (dialogismoi ponēroi), wicked plots, purposes, and devices of mischief to others, Mic 2:1. Secondly, Murders, sins against the sixth commandment; these come from a malice in the heart against our brother's life, or a contempt of it. Hence he that hates his brother, is said to be a murderer; he is so at God's bar, Jo1 3:15. War is in the heart, Psa 55:21; Jam 4:1 Thirdly, Adulteries and fornications, sins against the seventh commandment; these come from the wanton, unclean, carnal heart; and the lust that reigns there, is conceived there, and brings forth these sins, Jam 1:15. There is adultery in the heart first, and then in the act, Mat 5:28. Fourthly, Thefts, sins against the eighth commandment; cheats, wrongs, rapines, and all injurious contracts; the fountain of all these is in the heart, that is it that is exercised in these covetous practices (Pe2 2:14), that is set upon riches, Psa 62:10. Achan coveted, and then took, Jos 7:20, Jos 7:21. Fifthly, False witness, against the ninth commandment; this comes from a complication of falsehood and covetousness, or falsehood and covetousness, or falsehood and malice in the heart. If truth, holiness, and love, which God requires in the inward parts, reigned as they ought, there would be no false witness bearing, Psa 64:6 : Jer 9:8. Sixthly, Blasphemies, speaking evil of God, against the third commandment; speaking evil of our neighbour, against the ninth commandment; these come from a contempt and disesteem of both in the heart; thence the blasphemy against the Holy Ghost proceeds (Mat 12:31, Mat 12:32); these are the overflowing of the gall within. Now these are the things which defile a man, Mat 15:20. Note, Sin is defiling to the soul, renders it unlovely and abominable in the eyes of a pure and holy God; unfit for communion with him, and for the enjoyment of him in the new Jerusalem, into which nothing shall enter that defileth or worketh iniquity. The mind and conscience are defiled by sin, and that makes every thing else so, Tit 1:15. This defilement by sin was signified by the ceremonial pollutions which the Jewish doctors added to, but understood not. See Heb 9:13, Heb 9:14; Jo1 1:7. These therefore are the things we must carefully avoid, and all approaches toward them, and not lay stress upon the washing of the hands. Christ doth not yet repeal the law of the distinction of meats (that was not done till Acts 10), but the tradition of the elders, which was tacked to that law; and therefore he concludes, To eat with unwashen hands (which was the matter now in question), this defileth not a man. If he wash, he is not the better before God; if he wash not, he is not the worse.

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!

But while he thought on these things--Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive--at the last extremity the Lord Himself interposes. behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David--This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow. fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost--Though a dark cloud now overhangs this relationship, it is unsullied still.