Resultados para: "PRESCIENCE"

Here is, I. A messenger sent to Jeroboam, to signify to him God's displeasure against his idolatry, Kg1 13:1. The army of Judah that aimed to ruin him was countermanded, and might not draw a sword against him (Kg1 12:24); but a prophet of Judah is, instead thereof, sent to reclaim him from his evil way, and is sent in time, while he is but dedicating his altar, before his heart is hardened by the deceitfulness of his sin; for God delights not in the death of sinners, but would rather they would burn and live. How bold was the messenger that durst attack the king in his pride and interrupt the solemnity he was proud of! Those that go on God's errand must not fear the face of man; they know who will bear them out. How kind was he that sent him to warn Jeroboam of the wrath of God revealed from heaven against his ungodliness and unrighteousness! II. The message delivered in God's name, not whispered, but cried with a loud voice, denoting both the prophet's courage, that he was neither afraid nor ashamed to own it, and his earnestness, that he desired to be heard and heeded by all that were present, who were not a few, on this great occasion. It was directed, not to Jeroboam nor to the people, but to the altar, the stones of which would sooner hear and yield than those who were mad upon their idols and deaf to divine calls. Yet, in threatening the altar, God threatened the founder and worshippers, to whom it was as dear as their own souls, and who might conclude, "If God's wrath fasten upon the lifeless guiltless altar, how shall we escape?" That which was foretold concerning the altar (Kg1 13:2) was that, in process of time, a prince of the house of David, Josiah by name, should pollute this altar by sacrificing the idolatrous priests themselves upon it, and burning the bones of dead men. Let Jeroboam know and be sure, 1. That the altar he now consecrated should be desecrated. Idolatrous worship will not continue, but the word of the Lord will endure for ever. 2. That the priests of the high places he now made should themselves be made sacrifices to the justice of God, and the first and only sacrifices upon this altar that would be pleasing to him. If the offering be such as is an abomination to God, it will follow, of course, that the offerers must themselves fall under his wrath, which will abide upon them, since it is not otherwise transmitted. 3. That this should be done by a branch of the house of David. That family which he and his kingdom had despised and treacherously deserted should recover so much power as to demolish that altar which he thought to establish; so that right and truth should at length prevail, both in civil and sacred matters, notwithstanding the present triumphs of those that were given to change the fear both of God and the king. It was about 356 years ere this prediction was fulfilled, yet it was spoken of as sure and nigh at hand, for a thousand years with God are but as one day. Nothing more contingent and arbitrary than the giving of names to persons, yet Josiah was here named above 300 years before he was born. Nothing future is hidden from God. There are names in the book of the divine prescience (Phi 4:3), names written in heaven. III. A sign is given for the confirming of the truth of this prediction, that the altar should be shaken to pieces by an invisible power and the ashes of the sacrifice scattered (Kg1 13:3), which came to pass immediately, Kg1 13:5. This was, 1. A proof that the prophet was sent of God, who confirmed the word with this sign following, Mar 16:20. 2. A present indication of God's displeasure against these idolatrous sacrifices. How could the gift be acceptable when the altar that should sanctify it was an abomination? 3. It was a reproach to the people, whose hearts were harder than these stones and rent not under the word of the Lord. 4. It was a specimen of what should be done to it in the accomplishment of this prophecy by Josiah; it was now rent, in token of its being then ruined. IV. Jeroboam's hand withered, which he stretched out to seize or smite the man of God, Kg1 13:4. Instead of trembling at the message, as he might well have done, he assaulted him that brought it, in defiance of the wrath of which he was warned and contempt of that grace which sent him the warning. Rebuke a sinner and he will hate thee, and do thee a mischief if he can; yet God's prophets must rather expose themselves than betray their trust: he that employs them will protect them, and restrain the wrath of man, as he did Jeroboam's here by withering his hand, so that he could neither hurt the prophet nor draw it in to help himself. When his hand was stretched out to burn incense to his calves it was not withered; but, when it is stretched out against a prophet, he shall have no use of it till he humble himself. Of all the wickedness of the wicked there is none more provoking to God than their malicious attempts against his prophets, of whom he has said, Touch them not, do them no harm. As this was a punishment of Jeroboam, and answering to the sin, so it was the deliverance of the prophet. God has many ways of disabling the enemies of his church from executing their mischievous purposes. Jeroboam's inability to pull in his hand made him a spectacle to all about him, that they might see and fear. If God, in justice, harden the hearts of sinners, so that the hand they have stretched out in sin they cannot pull in again by repentance, that is a spiritual judgment, represented by this, and much more dreadful. V. The sudden healing of the hand that was suddenly dried up, upon his submission, Kg1 13:6. That word of God which should have touched his conscience humbled him not, but this which touched his bone and his flesh brings down his proud spirit. He looks for help now, 1. Not from his calves, but from God only, from his power and his favour. He wounded, and no hand but his can make whole. 2. Not by his own sacrifice or incense, but by the prayer and intercession of the prophet, whom he had just now threatened and aimed to destroy. The time may come when those that hate the preaching would be glad of the prayers of faithful ministers. "Pray to the Lord thy God," says Jeroboam; "thou hast an interest in him; improve it for me." But observe, He did not desire the prophet to pray that his sin might be pardoned, and his heart changed, only that his hand might be restored; thus Pharaoh would have Moses to pray that God would take away this death only (Exo 10:17), not this sin. The prophet, as became a man of God, renders good for evil, upbraids not Jeroboam with his impotent malice, nor triumphs in his submission, but immediately addresses himself to God for him. Those only are entitled to the blessing Christ pronounced on the persecuted that learn of him to pray for their persecutors, Mat 5:10, Mat 5:44. When the prophet thus honoured God, by showing himself of a forgiving spirit, God put this further honour upon him, that at his word he recalled the judgment and by another miracle healed the withered hand, that by the goodness of God Jeroboam might be led to repentance, and, if he were not broken by the judgment, yet might be melted by the mercy. With both he seemed affected for the present, but the impressions wore off. VI. The prophet's refusal of Jeroboam's kind invitation, in which observe, 1. That God forbade his messenger to eat or drink in Beth-el (Kg1 13:9), to show his detestation of their execrable idolatry and apostasy from God, and to teach us not to have fellowship with the works of darkness, lest we have infection from them or give encouragement to them. He must not turn back the same way, but deliver his message, as it were, in transitu - as he passes along. He shall not seem to be sent on purpose (they were unworthy such a favour), but as if he only called by the way, his spirit being stirred, like Paul's at Athens, as he passed and saw their devotions. God would, by this command, try his prophet, as he did Ezekiel, whether he would not be rebellious, like that rebellious house, Eze 2:8. 2. That Jeroboam was so affected with the cure of his hand that though we read not of his thanksgivings to God for the mercy, or of his sending an offering to the altar at Jerusalem in acknowledgment of it, yet he was willing to express his gratitude to the prophet and pay him for his prayers, Kg1 13:7. Favours to the body will make even graceless men seem grateful to good ministers. 3. That the prophet, though hungry and weary, and perhaps poor, in obedience to the divine command refused both the entertainment and the reward proffered him. He might have supposed his acceptance of it would give him an opportunity of discoursing further with the king, in order to his effectual reformation, now that he was convinced; yet he will not think himself wiser than God, but, like a faithful careful messenger, hastens home when he has done his errand. Those have little learned the lessons of self-denial that cannot forbear one forbidden meal.

We are here led to think, I. Of the original of human life. God is indeed its great original, for he breathed into man the breath of life and in him we live; but we date it from our birth, and thence we must date both its frailty and its pollution. 1. Its frailty: Man, that is born of a woman, is therefore of few days, Job 14:1. This may refer to the first woman, who was called Eve, because she was the mother of all living. Of her, who being deceived by the tempter was first in the transgression, we are all born, and consequently derive from her that sin and corruption which both shorten our days and sadden them. Or it may refer to every man's immediate mother. The woman is the weaker vessel, and we know that partus sequitur ventrem - the child takes after the mother. Let not the strong man therefore glory in his strength, or in the strength of his father, but remember that he is born of a woman, and that, when God pleases, the mighty men become as women, Jer 51:30. 2. Its pollution (Job 14:4): Who can bring a clean thing out of an unclean? If man be born of a woman that is a sinner, how can it be otherwise than that he should be a sinner? See Job 25:4. How can he be clean that is born of a woman? Clean children cannot come from unclean parents any more than pure streams from an impure spring or grapes from thorns. Our habitual corruption is derived with our nature from our parents, and is therefore bred in the bone. Our blood is not only attainted by a legal conviction, but tainted with an hereditary disease. Our Lord Jesus, being made sin for us, is said to be made of a woman, Gal 4:4. II. Of the nature of human life: it is a flower, it is a shadow, Job 14:2. The flower is fading, and all its beauty soon withers and is gone. The shadow is fleeting, and its very being will soon be lost and drowned in the shadows of the night. Of neither do we make any account; in neither do we put any confidence. III. Of the shortness and uncertainty of human life: Man is of few days. Life is here computed, not by months or years, but by days, for we cannot be sure of any day but that it may be our last. These days are few, fewer than we think of, few at the most, in comparison with the days of the first patriarchs, much more in comparison with the days of eternity, but much fewer to most, who come short of what we call the age of man. Man sometimes no sooner comes forth than he is cut down - comes forth out of the womb than he dies in the cradle - comes forth into the world and enters into the business of it than he is hurried away as soon as he has laid his hand to the plough. If not cut down immediately, yet he flees as a shadow, and never continues in one stay, in one shape, but the fashion of it passes away; so does this world, and our life in it, Co1 7:31. IV. Of the calamitous state of human life. Man, as he is short-lived, so he is sad-lived. Though he had but a few days to spend here, yet, if he might rejoice in those few, it were well (a short life and a merry one is the boast of some); but it is not so. During these few days he is full of trouble, not only troubled, but full of trouble, either toiling or fretting, grieving or fearing. No day passes without some vexation, some hurry, some disorder or other. Those that are fond of the world shall have enough of it. He is satur tremore - full of commotion. The fewness of his days creates him a continual trouble and uneasiness in expectation of the period of them, and he always hangs in doubt of his life. Yet, since man's days are so full of trouble, it is well that they are few, that the soul's imprisonment in the body, and banishment from the Lord, are not perpetual, are not long. When we come to heaven our days will be many, and perfectly free from trouble, and in the mean time faith, hope, and love, balance the present grievances. V. Of the sinfulness of human life, arising from the sinfulness of the human nature. So some understand that question (Job 14:4), Who can bring a clean thing out of an unclean? - a clean performance from an unclean principle? Note, Actual transgressions are the natural product of habitual corruption, which is therefore called original sin, because it is the original of all our sins. This holy Job here laments, as all that are sanctified do, running up the streams to the fountain (Psa 51:5); and some think he intends it as a plea with God for compassion: "Lord, be not extreme to mark my sins of human frailty and infirmity, for thou knowest my weakness. O remember that I am flesh!" The Chaldee paraphrase has an observable reading of this verse: Who can make a man clean that is polluted with sin? Cannot one? that is, God. Or who but God, who is one, and will spare him? God, by his almighty grace, can change the skin of the Ethiopian, the skin of Job, though clothed with worms. VI. Of the settled period of human life, v. 5. 1. Three things we are here assured of: - (1.) That our life will come to an end; our days upon earth are not numberless, are not endless, no, they are numbered, and will soon be finished, Dan 5:26. (2.) That it is determined, in the counsel and decree of God, how long we shall live and when we shall die. The number of our months is with God, at the disposal of his power, which cannot be controlled, and under the view of his omniscience, which cannot be deceived. It is certain that God's providence has the ordering of the period of our lives; our times are in his hand. The powers of nature depend upon him, and act under him. In him we live and move. Diseases are his servants; he kills and makes alive. Nothing comes to pass by chance, no, not the execution done by a bow drawn at a venture. It is therefore certain that God's prescience has determined it before; for known unto God are all his works. Whatever he does he determined, yet with a regard partly to the settled course of nature (the end and the means are determined together) and to the settled rules of moral government, punishing evil and rewarding good in this life. We are no more governed by the Stoic's blind fate than by the Epicurean's blind fortune. (3.) That the bounds God has fixed we cannot pass; for his counsels are unalterable, his foresight being infallible. 2. These considerations Job here urges as reasons, (1.) Why God should not be so strict in taking cognizance of him and of his slips and failings (Job 14:3): "Since I have such a corrupt nature within, and am liable to so much trouble, which is a constant temptation from without, dost thou open thy eyes and fasten them upon such a one, extremely to mark what I do amiss? Job 13:27. And dost thou bring me, such a worthless worm as I am, into judgment with thee who art so quick sighted to discover the least failing, so holy to hate it, so just to condemn it, and so mighty to punish it?" The consideration of our own inability to contend with God, of our own sinfulness and weakness, should engage us to pray, Lord, enter not into judgment with thy servant. (2.) Why he should not be so severe in his dealings with him: "Lord, I have but a little time to live. I must certainly and shortly go hence, and the few days I have to spend here are, at the best, full of trouble. O let me have a little respite! Job 14:6. Turn from afflicting a poor creature thus, and let him rest awhile; allow him some breathing time, until he shall accomplish as a hireling his day. It is appointed to me once to die; let that one day suffice me, and let me not thus be continually dying, dying a thousand deaths. Let it suffice that my life, at best, is as the day of a hireling, a day of toil and labour. I am content to accomplish that, and will make the best of the common hardships of human life, the burden and heat of the day; but let me not feel those uncommon tortures, let not my life be as the day of a malefactor, all execution-day." Thus may we find some relief under great troubles by recommending ourselves to the compassion of that God who knows our frame and will consider it, and our being out of frame too.

Job's friends had been very positive in it that they should soon see the fall of wicked people, how much soever they might prosper for a while. By no means, says Job; though times are not hidden from the Almighty, yet those that know him do not presently see his day, Job 24:1. 1. He takes it for granted that times are not hidden from the Almighty; past times are not hidden from his judgment (Ecc 3:15), present times are not hidden from his providence (Mat 10:29), future times are not hidden from his prescience, Act 15:18. God governs the world, and therefore we may be sure he takes cognizance of it. Bad times are not hidden from him, though the bad men that make the times bad say one to another, He has forsaken the earth, Psa 94:6, Psa 94:7. Every man's times are in his hand, and under his eye, and therefore it is in his power to make the times of wicked men in this world miserable. He foresees the time of every man's death, and therefore, if wicked men die before they are punished for their wickedness, we cannot say, "They escaped him by surprise;" he foresaw it, nay, he ordered it. Before Job will enquire into the reasons of the prosperity of wicked men he asserts God's omniscience, as one prophet, in a similar case, asserts his righteousness (Jer 12:1), another his holiness (Hab 1:13), another his goodness to his own people, Psa 73:1. General truths must be held fast, though we may find it difficult to reconcile them to particular events. 2. He yet asserts that those who know him (that is, wise and good people who are acquainted with him, and with whom his secret is) do not see his day, - the day of his judging for them; this was the thing he complained of in his own case (Job 23:8), that he could not see God appearing on his behalf to plead his cause, - the day of his judging against open and notorious sinners, that is called his day, Psa 37:13. We believe that day will come, but we do not see it, because it is future, and its presages are secret. 3. Though this is a mystery of Providence, yet there is a reason for it, and we shall shortly know why the judgment is deferred; even the wisest, and those who know God best, do not yet see it. God will exercise their faith and patience, and excite their prayers for the coming of his kingdom, for which they are to cry day and night to him, Luk 18:7. For the proof of this, that wicked people prosper, Job specifies two sorts of unrighteous ones, whom all the world saw thriving in their iniquity: - I. Tyrants, and those that do wrong under pretence of law and authority. It is a melancholy sight which has often been seen under the sun, wickedness in the place of judgment (Ecc 3:16), the unregarded tears of the oppressed, while on the side of the oppressors there was power (Ecc 4:1), the violent perverting of justice and judgment, Ecc 5:8. 1. They disseize their neighbours of their real estates, which came to them by descent from their ancestors. They remove the land-marks, under pretence that they were misplaced (Job 24:2), and so they encroach upon their neighbours' rights and think they effectually secure that to their posterity which they have got wrongfully, by making that to be an evidence for them which should have been an evidence for the rightful owner. This was forbidden by the law of Moses (Deu 19:14), under a curse, Deu 27:17. Forging or destroying deeds is now a crime equivalent to this. 2. They dispossess them of their personal estates, under colour of justice. They violently take away flocks, pretending they are forfeited, and feed thereof; as the rich man took the poor man's ewe lamb, Sa2 12:4. If a poor fatherless child has but an ass of his own to get a little money with, they find some colour or other to take it away, because the owner is not able to contest with them. It is all one if a widow has but an ox for what little husbandry she has; under pretence of distraining for some small debt, or arrears of rent, this ox shall be taken for a pledge, though perhaps it is the widow's all. God has taken it among the titles of his honour to be a Father of the fatherless and a judge of the widows; and therefore those will not be reckoned his friends that do not to their utmost protect and help them; but those he will certainly reckon with as his enemies that vex and oppress them. 3. They take all occasions to offer personal abuses to them, Job 24:4. They will mislead them if they can when they meet them on the high-way, so that the poor and needy are forced to hide themselves from them, having no other way to secure themselves from them. They love in their hearts to banter people, and to make fools of them, and do them a mischief if they can, especially to triumph over poor people, whom they turn out of the way of getting relief, threaten to punish them as vagabonds, and so force them to abscond, and laugh at them when they have done. Some understand those barbarous actions (Job 24:9, Job 24:10) to be done by those oppressors that pretend law for what they do: They pluck the fatherless from the breast; that is, having made poor infants fatherless, they make them motherless too; having taken away the father's life, they break the mother's heart, and so starve the children and leave them to perish. Pharaoh and Herod plucked children from the breast to the sword; and we read of children brought forth to the murderers, Hos 9:13. Those are inhuman murderers indeed that can with so much pleasure suck innocent blood. They take a pledge of the poor, and so they rob the spital; nay, they take the poor themselves for a pledge (as some read it), and probably it was under this pretence that they plucked the fatherless from the breast, distraining them for slaves, as Neh 5:5. Cruelty to the poor is great wickedness and cries aloud for vengeance. Those who show no mercy to such as lie at their mercy shall themselves have judgment without mercy. Another instance of their barbarous treatment of those they have advantage against is that they take from them even their necessary food and raiment; they squeeze them so with their extortion that they cause them to go naked without clothing (Job 24:10) and so catch their death. And if a poor hungry family has gleaned a sheaf of corn, to make a little cake of, that they may eat it and die, even that they take away from them, being well pleased to see them perish for want, while they themselves are fed to the full. 4. They are very oppressive to the labourers they employ in their service. They not only give them no wages, though the labourer is worthy of his hire (and this is a crying sin, Jam 5:4), but they will not so much as give them meat and drink: Those that carry their sheaves are hungry; so some read it (Job 24:10), and it agrees with Job 24:11, that those who make oil within their walls, and with a great deal of toil labour at the wine-presses, yet suffer thirst, which was worse than muzzling the mouth of the ox that treads out the corn. Those masters forget that they have a Master in heaven who will not allow the necessary supports of life to their servants and labourers, not caring whether they can live by their labour or no. 5. It is not only among the poor country people, but in the cities also, that we see the tears of the oppressed (Job 24:12): Men groan from out of the city, where the rich merchants and traders are as cruel with their poor debtors as the landlords in the country are with their poor tenants. In cities such cruel actions as these are more observed than in obscure corners of the country and the wronged have easier access to justice to right themselves; and yet the oppressors there fear neither the restraints of the law nor the just censures of their neighbours, but the oppressed groan and cry out like wounded men, and can no more ease and help themselves, for the oppressors are inexorable and deaf to their groans. II. He speaks of robbers, and those that do wrong by downright force, as the bands of the Sabeans and Chaldeans, which had lately plundered him. He does not mention them particularly, lest he should seem partial to his own cause, and to judge of men (as we are apt to do) by what they are to us; but among the Arabians, the children of the east (Job's country), there were those that lived by spoil and rapine, making incursions upon their neighbours, and robbing travellers. See how they are described here, and what mischief they do, Job 24:5-8. 1. Their character is that they are as wild asses in the desert, untamed, untractable, unreasonable, Ishmael's character (Gen 16:12), fierce and furious, and under no restraint of law or government, Jer 2:23, Jer 2:24. They choose the deserts for their dwelling, that they may be lawless and unsociable, and that they may have opportunity of doing the more mischief. The desert is indeed the fittest place for such wild people, Job 39:6. But no desert can set men out of the reach of God's eye and hand. 2. Their trade is to steal, and to make a prey of all about them. They have chosen it as their trade; it is their work, because there is more to be got by it, and it is got more easily, than by an honest calling. They follow it as their trade; they follow it closely; they go forth to it as their work, as man goes forth to his labour, Psa 104:23. They are diligent and take pains at it: They rise betimes for a prey. If a traveller be out early, they will be out as soon to rob him. They live by it as a man lives by his trade: The wilderness (not the grounds there but the roads there) yieldeth food for them and for their children; they maintain themselves and their families by robbing on the high-way, and bless themselves in it without any remorse of compassion or conscience, and with as much security as if it were honestly got; as Ephraim, Hos 12:7, Hos 12:8. 3. See the mischief they do to the country. They not only rob travellers, but they make incursions upon their neighbours, and reap every one his corn in the field (Job 24:6), that is, they enter upon other people's ground, cut their corn, and carry it away as freely as if it were their own. Even the wicked gather the vintage, and it is their wickedness; or, as we read it, They gather the vintage of the wicked, and so one wicked man is made a scourge to another. What the wicked got by extortion (which is their way of stealing) these robbers get from them in their way of stealing; thus oftentimes are the spoilers spoiled, Isa 33:1. 4. The misery of those that fall into their hands (Job 24:7, Job 24:8): They cause the naked, whom they have stripped, not leaving them the clothes to their backs, to lodge, in the cold nights, without clothing, so that they are wet with the showers of the mountains, and, for want of a better shelter, embrace the rock, and are glad of a cave or den in it to preserve them from the injuries of the weather. Eliphaz had charged Job with such inhumanity as this, concluding that Providence would not thus have stripped him if he had not first stripped the naked of their clothing, Job 22:6. Job here tells him there were those that were really guilty of those crimes with which he was unjustly charged and yet prospered and had success in their villanies, the curse they laid themselves under working invisibly; and Job thinks it more just to argue as he did, from an open notorious course of wickedness inferring a secret and future punishment, than to argue as Eliphaz did, who from nothing but present trouble inferred a course of past secret iniquity. The impunity of these oppressors and spoilers is expressed in one word (Job 24:12): Yet God layeth not folly to them, that is, he does not immediately prosecute them with his judgments for these crimes, nor make them examples, and so evince their folly to all the world. He that gets riches, and not by right, at his end shall be a fool, Jer 17:11. But while he prospers he passes for a wise man, and God lays not folly to him until he saith, Thou fool, this night thy soul shall be required of thee, Luk 12:20.

The question which Job had asked (Job 28:12) he asks again here; for it is too worthy, too weighty, to be let fall, until we speed in the enquiry. Concerning this we must seek till we find, till we get some satisfactory account of it. By a diligent prosecution of this enquiry he brings it, at length, to this issue, that there is a twofold wisdom, one hidden in God, which is secret and belongs not to us, the other made known by him and revealed to man, which belongs to us and to our children. I. The knowledge of God's secret will, the will of his providence, is out of our reach, and what God has reserved to himself. It belongs to the Lord our God. To know the particulars of what God will do hereafter, and the reasons of what he is doing now, is the knowledge Job first speaks of. 1. This knowledge is hidden from us. It is high, we cannot attain unto it (Job 28:21, Job 28:22): It is hid from the eyes of all living, even of philosophers, politicians, and saints; it is kept close from the fowls of the air; though they fly high and in the open firmament of heaven, though they seem somewhat nearer that upper world where the source of this wisdom is, though their eyes behold afar off (Job 39:29), yet they cannot penetrate into the counsels of God. No, man is wiser than the fowls of heaven, and yet comes short of this wisdom. Even those who, in their speculations, soar highest, and think themselves, like the fowls of the air, above the heads of other people, yet cannot pretend to this knowledge. Job and his friends had been arguing about the methods and reasons of the dispensations of Providence in the government of the world. "What fools are we" (says Job) "to fight in the dark thus, to dispute about that which we do not understand!" The line and plummet of human reason can never fathom the abyss of the divine counsels. Who can undertake to give the rationale of Providence, or account for the maxims, measure, and methods of God's government, those arcana imperii - cabinet counsels of divine wisdom? Let us then be content not to know the future events of the Providence until time discover them (Act 1:7) and not to know the secret reasons of Providence until eternity discover them. God is now a God that hideth himself (Isa 45:15); clouds and darkness are round about him. Though this wisdom be hidden from all living, yet destruction and death say, We have heard the fame of it. Though they cannot give an account of themselves (for there is no wisdom, nor device, nor knowledge at all in the grave, much less this), yet there is a world on the other side death and the grave, on which those dark regions border, and to which we must pass through them, and there we shall see clearly what we are now in the dark about. "Have a little patience," says Death to the inquisitive soul: "I will fetch thee shortly to a place where even this wisdom will be found." When the mystery of God shall be finished it will be laid open, and we shall know as we are known; when the veil of flesh is rent, and the interposing clouds are scattered, we shall know what God does, though we know not now, Joh 13:7. 2. This knowledge is hidden in God, as the apostle speaks, Eph 3:9. Known unto God are all his works, though they are not known to us, Act 15:18. There are good reasons for what he does, though we cannot assign them (Job 28:23): God understands the way thereof. Men sometimes do they know not what, but God never does. Men do what they did not design to do; new occurrences put them upon new counsels, and oblige them to take new measures. But God does all according to the purpose which he purposed in himself, and which he never alters. Men sometimes do that which they cannot give a good reason for, but in every will of God there is a counsel: he knows both what he does and why he does it, the whole series of events and the order and place of every occurrence. This knowledge he has in perfection, but keeps to himself. Two reasons are here given why God must needs understand his own way, and he only: - (1.) Because all events are now directed by an all-seeing and almighty Providence, Job 28:24, Job 28:25. He that governs the world is, [1.] Omniscient; for he looks to the ends of the earth, both in place and time; distant ages, distant regions, are under his view. We do not understand our own way, much less can we understand God's way, because we are short-sighted. How little do we know of what is doing in the world, much less of what will be done? But the eyes of the Lord are in every place; nay, they run to and fro through the earth. Nothing is, or can be, hidden from him; and therefore the reasons why some wicked people prosper remarkably and others are remarkably punished in this world, which are secret to us, are known to him. One day's events, and one man's affairs, have such a reference to, and such a dependence upon, another's, that he only to whom all events and all affairs are naked and open, and who sees the whole at one entire and certain view, is a competent Judge of every part. [2.] He is omnipotent. He can do every thing, and is very exact in all he does. For proof of this Job mentions the winds and waters, Job 28:25. What is lighter than the wind? Yet God hath ways of poising it. He knows how to make the weight for the winds, which he brings out of his treasuries (Psa 135:7), keeping a very particular account of what he draws out, as men do of what they pay out of their treasuries, not at random, as men bring out their trash. Nothing sensible is to us more unaccountable than the wind. We hear the sound of it, yet cannot tell whence it comes, nor whither it goes; but God gives it out by weight, wisely ordering both from what point it shall blow and with what strength. The waters of the sea, and the rain-waters, he both weighs and measures, allotting the proportion of every tide and every shower. A great and constant communication there is between clouds and seas, the waters above the firmament and those under it. Vapours go up, rains come down, air is condensed into water, water rarefied into air; but the great God keeps an exact account of all the stock with which this trade is carried on for the public benefit and sees that none of it be lost. Now if, in these things, Providence be so exact, much more in dispensing frowns and favours, rewards and punishments, to the children of men, according to the rules of equity. (2.) Because all events were from eternity designed and determined by an infallible prescience and immutable decree, Job 28:26, Job 28:27. When he settled the course of nature he foreordained all the operations of his government. [1.] He settled the course of nature. Job mentions particularly a decree for the rain and a way for the thunder and lightening. The general manner and method, and the particular uses and tendencies, of these strange performances, both their causes and their effects, were appointed by the divine purpose; hence God is said to prepare lightnings for the rain, Psa 135:7; Jer 10:13. [2.] When he did that he laid all the measures of his providence, and drew an exact scheme of the whole work from first to last. Then, from eternity, did he see in himself, and declare to himself, the plan of his proceedings. Then he prepared it, fixed it, and established it, set every thing in readiness for all his works, so that, when any thing was to be done, nothing was to seek, nor could any thing unforeseen occur, to put it either out of its method or out of its time; for all was ordered as exactly as if he had studied it and searched it out, so that, whatever he does, nothing can be put to it nor taken from it, and therefore it shall be for ever, Ecc 3:14. Some make Job to speak of wisdom here as a person, and translate it, Then he saw her and showed her, etc., and then it is parallel with that of Solomon concerning the essential wisdom of the Father, the eternal Word, Pro 8:22, etc. Before the earth was, then was I by him, Joh 1:1, Joh 1:2. II. The knowledge of God's revealed will, the will of his precept, and this is within our reach; it is level to our capacity, and will do us good (Job 28:28): Unto man he said, Behold, the fear of the Lord that is wisdom. Let it not be said that when God concealed his counsels from man, and forbade him that tree of knowledge, it was because he grudged him any thing that would contribute to his real bliss and satisfaction; no, he let him know as much as he was concerned to know in order to his duty and happiness; he shall be entrusted with as much of his sovereign mind as is needful and fit for a subject, but he must not think himself fit to be a privy-counsellor. He said to Adam (so some), to the first man, in the day in which he was created; he told him plainly it was not for him to amuse himself with over-curious searches into the mysteries of creation, nor to pretend to solve all the phenomena of nature; he would find it neither possible nor profitable to do so. No less wisdom (says archbishop Tillotson) than that which made the world can thoroughly understand the philosophy of it. But let him look upon this as his wisdom, to fear the Lord and to depart from evil; let him learn that, and he is learned enough; let this knowledge serve his turn. When God forbade man the tree of knowledge he allowed him the tree of life, and this is that tree, Pro 3:18. We cannot attain true wisdom but by divine revelation. The Lord giveth wisdom, Pro 2:6. Now the matter of that is not found in the secrets of nature or providence, but in the rules for our own practice. Unto man he said, not, "Go up to heaven, to fetch happiness thence;" or, "Go down to the deep, to draw it up thence." No, the word is nigh thee, Deu 30:14. He hath shown thee, O man! not what is great, but what is good, not what the Lord thy God designs to do with thee, but what he requires of thee, Mic 6:8. Unto you, O men! I call, Pro 8:4. Lord, what is man that he should be thus minded, thus visited! Behold, mark, take notice of this; he that has ears let him hear what the God of heaven says to the children of men: The fear of the Lord, that is the wisdom. Here is, 1. The description of true religion, pure religion, and undefiled; it is to fear the Lord and depart from evil, which agrees with God's character of Job, Job 1:1. The fear of the Lord is the spring and summary of all religion. There is a slavish fear of God, springing from hard thoughts of him, which is contrary to religion, Mat 25:24. There is a selfish fear of God springing from dreadful thoughts of him, which may be a good step towards religion, Act 9:5. But there is a filial fear of God, springing from great and high thoughts of him, which is the life and soul of all religion. And, wherever this reigns in the heart, it will appear by a constant care to depart from evil, Pro 16:6. This is essential to religion. We must first cease to do evil, or we shall never learn to do well. Virtus est vitium fugere - Even in our flight from vice some virtue lies. 2. The commendation of religion: it is wisdom and understanding. To be truly religious is to be truly wise. As the wisdom of God appears in the institution of religion, so the wisdom of man appears in the institution of religion, so the wisdom of man appears in the practice and observance of it. It is understanding, for it is the best knowledge of truth; it is wisdom, for it is the best management of our affairs. Nothing more surely guides our way and gains our end than being religious.

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.

We may observe here, I. The hypocritical profession which many of the Jews made of religion and relation to God. To those who made such a profession the prophet is here ordered to address himself, for their conviction and humiliation, that they might own God's justice in what he had brought upon them. Now observe here, 1. How high their profession of religion soared, what a fair show they made in the flesh and how far they went towards heaven, what a good livery they wore and what a good face they put upon a very bad heart. (1.) They were the house of Jacob; they had a place and a name in the visible church. Jacob have I loved. Jacob is God's chosen; and they are not only retainers to his family, but descendants from him. (2.) They were called by the name of Israel, an honourable name; they were of that people to whom pertained both the giving of the law and the promises. Israel signifies a prince with God; and they prided themselves in being of that princely race. (3.) They came forth out of the waters of Judah, and thence were called Jews; they were of the royal tribe, the tribe of which Shiloh was to come, the tribe that adhered to God when the rest revolted. (4.) They swore by the name of the Lord, and thereby owned him to be the true God, and their God, and gave glory to him as the righteous Judge of all. They swore to the name of the Lord (so it may be read); they took an oath of allegiance to him as their King and joined themselves to him in covenant. (5.) They made mention of the God of Israel in their prayers and praises; they often spoke of him, observed his memorials, and pretended to be very mindful of him. (6.) They called themselves of the holy city, and, when they were captives in Babylon, purely from a principle of honour, and jealousy for their native country, they valued themselves upon their interest in it. Many, who are themselves unholy, are proud of their relation to the church, the holy city. (7.) They stayed themselves upon the God of Israel, and boasted of his promises and his covenant with them; they leaned on the Lord, Mic 3:11. And, if they were asked concerning their God, they could say, "The Lord of hosts is his name, the Lord of all;" happy are we therefore, and very great, who have relation to him! 2. How low their profession of religion sunk, notwithstanding all this. It was all in vain; for it was all a jest; it was not in truth and righteousness. Their hearts were not true nor right in these professions. Note, All our religious professions avail nothing further than they are made in truth and righteousness. If we be not sincere in them, we do but take the name of the Lord our God in vain. II. The means God used, and the method he took, to keep them close to himself, and to prevent their turning aside to idolatry. The many excellent laws he gave them, with their sanctions, and the hedges about them, it seems, would not serve to restrain them from that sin which did most easily beset them, and therefore to those God added remarkable prophecies, and remarkable providences in pursuance of those prophecies, which were all designed to convince them that their God was the only true God and that it was therefore both their duty and interest to adhere to him. 1. He both dignified and favoured them with remarkable prophecies (Isa 48:3): I have declared the former things from the beginning. Nothing material happened to their nation from its original which was not prophesied of before - their bondage in Egypt, their deliverance thence, the situation of their tribes in Canaan, etc. All these things went forth out of God's mouth and he showed them. Herein they were honoured above any nation, and even their curiosity was gratified. Their prophecies were such as they could rely upon, and such as concerned themselves and their own nation; and they were all verified by the accomplishment of them. I did them suddenly, when they were least expected by themselves or others, and therefore could not be foreseen by any but a divine prescience. I did them and they came to pass; for what God does he does effectually. The very calamities they were now groaning under in Babylon God did from the beginning declare to them by Moses, as the certain consequences of their apostasy from God, Lev 26:31, etc.; Deu 28:36, etc.; Deu 29:28. He also declared to them their return to God, and to their own land again, Deu 30:4, etc.; Lev 26:44, Lev 26:45. Thus he showed them how he would deal with them long before it came to pass. Let them compare their present state together with the deliverance they had now in prospect with what was written in the law, and they would find the scripture exactly fulfilled. 2. He both dignified and favoured them with remarkable providence (Isa 48:6): I have shown thee new things from this time. Besides the general view given from the beginning of God's proceedings with them, he showed them new things by the prophets of their own day, and created them. They were hidden things, which they could not otherwise know, as the prophecy concerning Cyrus and the exact time of their release out of Babylon. These things God created now, Isa 48:7. Their restoration was in effect their creation, and they had a promise of it not from the beginning, but of late; for to prevent their apostasy from God, or to recover them, prophecy was kept up among them. Yet it was told them when they could not come to the knowledge of it in any other way than by divine revelation. "Consider," says God, "how much soever it is talked of now among you and expected, it was told you by the prophets, when it was the furthest thing from your thoughts, when you had not heard it, when you had not known it, nor had any reason to expect it, and when your ear was not opened concerning it (Isa 48:7, Isa 48:8), when the thing seemed utterly impossible, and you would scarcely have given any one the hearing who should have told you of it." God had shown them hidden things which were out of the reach of their knowledge, and done for them great things, out of the reach of their power: "Now," says he (Isa 48:6), "thou hast heard; see all this. Thou hast heard the prophecy; see the accomplishment of it, and observe whether the word and works of God do not exactly agree; and will you not declare it, that as you have heard so you have seen? Will you not own that the Lord is the true God, the only true God, that he has the knowledge and power which no creature has and which none of the gods of the nations can pretend to? Will you not own that your God has been a good God to you? Declare this to his honour, and your own shame, who have dealt so deceitfully with him and preferred others before him." III. The reasons why God would take this method with them. 1. Because he would anticipate their boastings of themselves and their idols. (1.) God by his prophets told them beforehand of their deliverance, lest they should attribute the accomplishment of it to their idols. Thus he saw it necessary to secure the glory of it to himself, which otherwise would have been given by some of them to their graven images: "I spoke of it," says God, "lest thou shouldst say, My idol has done it or has commanded it to be done," Isa 48:5. There were those that would be apt to say so, and so would be confirmed in their idolatry by that which was intended to cure them of it. But they would now be for ever precluded from saying this; for, if the idols had done it, the prophets of the idols would have foretold it; but, the prophets of the Lord having foretold it, it was no doubt the power of the Lord that effected it. (2.) God foretold it by his prophets, lest they should assume the foresight of it to themselves. Those that were not so profane as to have ascribed the thing itself to an idol were yet so proud as to have pretended that by their own sagacity they foresaw it, if God had not been beforehand with them and spoken first: Lest thou shouldst say, Behold, I knew them, Isa 48:7. Thus vain men, who would be thought wise, commonly undervalue a thing which is really great and surprising with this suggestion, that it was no more than they expected and they knew it would come to this. To anticipate this, and that this boasting might for ever be excluded, God told them of it before the day, when as yet they dreamed not of it. God has said and done enough to prevent men's boastings of themselves, and that no flesh may glory in his presence, and, if it have not the intended effect, it will aggravate the sin and ruin of the proud; and, sooner, or later, every mouth shall be stopped, and all flesh shall become silent before God. 2. Because he would leave them inexcusable in their obstinacy. Therefore he took this pains with them, because he knew they were obstinate, Isa 48:4. He knew they were so obstinate and perverse that, if he had not supported the doctrine of providence by prophecy, they would have had the impudence to deny it, and would have said that their idol had done that which God did. He knew very well, (1.) How wilful they would be, and how fully bent they would be upon that which is evil: I knew that thou wast hard; so the word is. There were prophecies as well as precepts which God gave them because of the hardness of their hearts: "Thy neck is an iron sinew, unapt to yield and submit to the yoke of God' commandments, unapt to turn and look back upon his dealings with thee or look up to his displeasure against thee; not flexible to the will of God, nor pliable to his intentions, nor manageable by his word or providence. Thy brow is brass; thou art impudent and canst not blush, insolent and wilt not fear or give back, but wilt thrust on in the way of thy heart." God uses means to bring sinners to comply with him, though he knows they are obstinate. (2.) How deceitful they would be and how insincere in that which is good, Isa 48:8. God sent his prophets to them, but they did not hear, they would not know, and it was no more than was expected, considering what they had been. Thou wast called, and not miscalled, a transgressor from the womb. Ever since they were first formed into a people they were prone to idolatry; they brought with them out of Egypt a strange addictedness to that sin; and they were murmurers as soon as ever they began their march to Canaan. They were justly upbraided with it then, Deu 9:7, Deu 9:24. Therefore I knew that thou wouldst deal very treacherously. God foresaw their apostasy, and gave this reason for it, that he had always found them false and fickle, Deu 31:16, Deu 31:27, Deu 31:29. This is applicable to particular persons. We are all born children of disobedience; we were called transgressors from the womb, and therefore it is easy to foresee that we shall deal treacherously, very treacherously. Where original sin is actual sin will follow of course. God knows it, and yet deals not with us according to our deserts.

In the beginning of Ezekiel's prophecy we meet with a roll written in vision, for discovery of the things therein contained to the prophet himself, who was to receive and digest them, Eze 2:9, Eze 2:10; Eze 3:1. Here, in the latter end of Jeremiah's prophecy, we meet with a roll written in fact, for discovery of the things contained therein to the people, who were to hear and give heed to them; for the written word and other good books are of great use both to ministers and people. We have here, I. The command which God gave to Jeremiah to write a summary of his sermons, of all the reproofs and all the warnings he had given in God's name to his people, ever since he first began to be a preacher, in the thirteenth year of Josiah, to this day, which was in the fourth year of Jehoiakim, Jer 36:2, Jer 36:3. What had been only spoken must now be written, that it might be reviewed, and that it might spread the further and last the longer. What had been spoken at large, with frequent repetitions of the same things, perhaps in the same words (which has its advantage one way), must now be contracted and put into less compass, that the several parts of it might be better compared together, which has its advantage another way. What they had heard once must be recapitulated, and rehearsed to them again, that what was forgotten might be called to mind again and what made no impression upon them at the first hearing might take hold of them when they heard it the second time. And what was perhaps already written, and published in single sermons, must be collected into one volume, that none might be lost. Note, The writing of the scripture is by divine appointment. And observe the reason here given for the writing of this roll (Jer 36:3): It may be the house of Judah will hear. Not that the divine prescience was at any uncertainty concerning the event: with that there is no peradventure; God knew certainly that they would deal very treacherously, Isa 48:8. But the divine wisdom directed to this as a proper means for attaining the desired end: and, if it failed, they would be the more inexcusable. And, though God foresaw that they would not hear, he did not tell the prophet so, but prescribed this method to him as a probably one to be used, in the hopes that they would hear, that is, heed and regard what they heard, take notice of it and mix faith with it: for otherwise our hearing the word, though an angel from heaven were to read or preach it to us, would stand us in no stead. Now observe here, 1. What it is hoped they will thus hear: All that evil which I purpose to do unto them. Note, The serious consideration of the certain fatal consequences of sin will be of great use to us to bring us to God. 2. What it is hoped will be produced thereby: They will hear, that they may return every man from his evil way. Note, The conversion of sinners from their evil courses is that which ministers should aim at in preaching; and people hear the word in vain if that point be not gained with them. To what purpose do we hear of the evil God will bring upon us for sin if we continue, notwithstanding, to do evil against him? 3. Of what vast advantage their consideration and conversion will be to them: That I may forgive their iniquity. This plainly implies the honour of God's justice, with which it is not consistent that he should forgive the sin unless the sinner repent of it and turn from it; but it plainly expresses the honour of his mercy, that he is very ready to forgive sin and only waits till the sinner be qualified to receive forgiveness, and therefore uses various means to bring us to repentance, that he may forgive. II. The instructions which Jeremiah gave to Baruch his scribe, pursuant to the command he had received from God, and the writing of the roll accordingly, Jer 36:4. God bade Jeremiah write, but, it should seem, he had not the pen of a ready writer, he could not write fast, or fair, so as Baruch could, and therefore he made use of him as his amanuensis. St. Paul wrote but few of his epistles with his own hand, Gal 6:11; Rom 16:22. God dispenses his gifts variously; some have a good faculty at speaking, others at writing, and neither can say to the other, We have no need of you, Co1 12:21. The Spirit of God dictated to Jeremiah, and he to Baruch, who had been employed by Jeremiah as trustee for him in his purchase of the field (Jer 32:12) and now was advanced to be his scribe and substitute in his prophetical office; and, if we may credit the apocryphal book that bears his name, he was afterwards himself a prophet to the captives in Babylon. Those that begin low are likely to rise high, and it is good for those that are designed for prophets to have their education under prophets and to be serviceable to them. Baruch wrote what Jeremiah dictated in a roll of a book on pieces of parchment, or vellum, which were joined together, the top of one to the bottom of the other, so making one long scroll, which was rolled perhaps upon a staff. III. The orders which Jeremiah gave to Baruch to read what he had written to the people. Jeremiah, it seems was shut up, and could not go to the house of the Lord himself, Jer 36:5. Though he was not a close prisoner, for then there would have been no occasion to send officers to seize him (Jer 36:26), yet he was forbidden by the king to appear in the temple, was shut out thence where he might be serving God and doing good, which was as bad to him as if he had been shut up in a dungeon. Jehoiakim was ripening apace for ruin when he thus silenced God's faithful messengers. But, when Jeremiah could not go to the temple himself, he sent one that was deputed by him to read to the people what he would himself have said. Thus St. Paul wrote epistles to the churches which he could not visit in person. Nay, it was what he himself had often said to them. Note, The writing and repeating of the sermons that have been preached may contribute very much towards the answering of the great ends of preaching. what we have heard and known it is good for us to hear again, that we may know it better. To preach and write the same thing is safe and profitable, and many times very necessary (Phi 3:1), and we must be glad to hear a good word from God, though we have it, as here, at second hand. Both ministers and people must do what they can when they cannot do what they would. Observe, When God ordered the reading of the roll he said, It may be they will hear and return from their evil ways, Jer 36:3. When Jeremiah orders it, he says, It may be they will pray (they will present their supplications before the Lord) and will return from their evil way. Note, Prayer to God for grace to turn us is necessary in order to our turning; and those that are convinced by the word of God of the necessity of returning to him will present their supplications to him for that grace. And the consideration of this, that great is the anger which God has pronounced against us for sin, should quicken both our prayers and our endeavours. Now, according to these orders, Baruch did read out of the book the words of the Lord, whenever there was a holy convocation, Jer 36:8.

We have here, as also in the next chapter, Jeremiah prophesying in Egypt. Jeremiah was now in Tahpanhes, for there his lords and masters were; he was there among idolatrous Egyptians and treacherous Israelites; but there, 1. He received the word of the Lord; it came to him. God can find his people, with the visits of his grace, wherever they are; and, when his ministers are bound, yet the word of the Lord is not bound. The spirit of prophecy was not confined to the land of Israel. When Jeremiah went into Egypt, not out of choice, but by constraint, God withdrew not his wonted favour from him. 2. What he received of the Lord he delivered to the people. Wherever we are we must endeavour to do good, for that is our business in this world. Now we find two messages which Jeremiah was appointed and entrusted to deliver when he was in Egypt. We may suppose that he rendered what services he could to his countrymen in Egypt, at least as far as they would be acceptable, in performing the ordinary duties of a prophet, praying for them and instructing and comforting them; but only two messages of his, which he had received immediately from God, are recorded, one in this chapter, relating to Egypt itself and foretelling its destruction, the other in the next chapter, relating to the Jews in Egypt. God had told them before that if they went into Egypt the sword they feared should follow them; here he tells them further that the sword of Nebuchadnezzar, which they were in a particular manner afraid of, should follow them. I. This is foretold by a sign. Jeremiah must take great stones, such as are used for foundations, and lay them in the clay of the furnace, or brick-kiln, which is in the open way, or beside the way that leads to Pharaoh's house (Jer 43:9), some remarkable place in view of the royal palace. Egypt was famous for brick-kilns, witness the slavery of the Israelites there, whom they forced to make bricks (Exo 5:7), which perhaps was now remembered against them. The foundation of Egypt's desolation was laid in those brick-kilns, in that clay. This he must do, not in the sight of the Egyptians (they knew not Jeremiah's character), but in the sight of the men of Judah to whom he was sent, that, since he could not prevent their going into Egypt, he might bring them to repent of their going. II. It is foretold in express words, as express as can be, 1. That the king, the present king of Babylon, Nebuchadnezzar, the very same that had been employed in the destruction of Jerusalem, should come in person against the land of Egypt, should make himself master even of this royal city, by the same token that he should set his throne in that very place where these stones were laid, Jer 43:10. This minute circumstance is particularly foretold, that, when it was accomplished, they might be put in mind of the prophecy and confirmed in their belief of the extent and certainly of the divine prescience, to which the smallest and most contingent events are evident. God calls Nebuchadnezzar his servant, because herein he executed God's will, accomplished his purposes, and was instrumental to carry on his designs. Note, The world's princes are God's servants and he makes what use he pleases of them, and even those that know him not, nor aim at his honour, are the tools which his providence makes use of. 2. That he should destroy many of the Egyptians, and have them all at his mercy (Jer 43:11): He shall smite the land of Egypt; and, though it has been always a warlike nation, yet none shall be able to make head against him, but whom he will he shall slay, and by what sort of death he will, whether pestilence (for that is here meant by death, as Jer 15:2) by shutting them up in places infected, or by the sword of war or justice, in cold blood or hot. And whom he will he shall save alive and carry into captivity. The Jews, by going into Egypt, brought the Chaldeans thither, and so did but ill repay those that entertained them. Those who promised to protect Israel from the king of Babylon exposed themselves to him. 3. That he shall destroy the idols of Egypt, both the temples and the images of their gods (Jer 43:12): He shall burn, the houses of the gods of Egypt, but it shall be with a fire of God's kindling; the fire of God's wrath fastens upon them, and then he burns some of them and carries others captive, Isa 46:1. Beth-shemesh, or the house of the sun, was so called from a temple there built to the sun, where at certain times there was a general meeting of the worshippers of the sun. The statues or standing images there he shall break in pieces (Jer 43:13) and carry away the rich materials of them. It intimates that he should lay all waste when even the temple and the images should not escape the fury of the victorious army. The king of Babylon was himself a great idolater and a patron of idolatry; he had his temples and images in honour of the sun as well as the Egyptians; and yet he is employed to destroy the idols of Egypt. Thus God sometimes makes one wicked man, or wicked nation, a scourge and plague to another. 4. That he shall make himself master of the land of Egypt, and none shall be able to plead its cause or avenge its quarrel (Jer 43:12): He shall array himself with the rich spoils of the land of Egypt, both beautify and fortify himself with them. He shall array himself with them as ornaments and as armour; and this, though it shall be a rich and heavy booty, being expert in war, and expeditious, he shall slip on with as much ease and in as little time, in comparison, as a shepherd slips on his garment, when he goes to turn out his sheep in a morning. And being loaded with the wealth of many other nations, the fruits of his conquests, he shall make no more of the spoils of the land of Egypt than of a shepherd's coat. And when he has taken what he pleases (as Benhadad threatened to do, Kg1 20:6) he shall go forth in peace, without any molestation given him, or any precipitation for fear of it, so effectually reduced shall the land of Egypt be. This destruction of Egypt by the king of Babylon is foretold, Eze 29:19 and Eze 30:10. Babylon lay at a great distance from Egypt, and yet thence the destruction of Egypt comes; for God can make those judgments strike home which are far-fetched.

Christ here gives his disciples another reason why their hearts should not be troubled for his going away; and that is, because his heart was not. And here he tells them what it was that enabled him to endure the cross and despise the shame, that they might look unto him, and run with patience. He comforted himself, I. That, though he went away, he should come again: "You have heard how I have said, and now I say it again, I go away, and come again." Note, What we have heard of the doctrine of Christ, especially concerning his second coming, we have need to be told again and again. When we are under the power of any transport of passion, grief, or fear, or care, we forget that Christ will come again. See Phi 4:5. Christ encouraged himself with this, in his sufferings and death, that he should come again, and the same should comfort us in our departure at death; we go away to come again; the leave we take of our friends at that parting is only a good night, not a final farewell. See Th1 4:13, Th1 4:14. II. That he went to his Father: "If you loved me, as by your sorrow you say you do, you would rejoice instead of mourning, because, though I leave you, yet I said, I go unto the Father, not only mine, but yours, which will be my advancement and your advantage; for my Father is greater than I." Observe here, 1. It is matter of joy to Christ's disciples that he is gone to the Father, to take possession for orphans, and make intercession for transgressors. His departure had a bright side as well as a dark side. Therefore he sent this message after his resurrection (Joh 20:17), I ascend to my Father and your Father, as most comfortable. 2. The reason of this is, because the Father is greater than he, which, if it be a proper proof of that for which it is alleged (as no doubt it is), must be understood thus, that his state with his Father would be much more excellent and glorious than his present state; his returning to his Father (so Dr. Hammond) would be the advancing of him to a much higher condition than that which he was now in. Or thus, His going to the Father himself, and bringing all his followers to him there, was the ultimate end of his undertaking, and therefore greater than the means. Thus Christ raises the thoughts and expectations of his disciples to something greater than that in which now they thought all their happiness bound up. The kingdom of the Father, wherein he shall be all in all, will be greater than the mediatorial kingdom. 3. The disciples of Christ should show that they love him by their rejoicing in the glories of his exaltation, rather than by lamenting the sorrows of his humiliation, and rejoicing that he is gone to his Father, where he would be, and where we shall be shortly with him. Many that love Christ, let their love run out in a wrong channel; they think if they love him they must be continually in pain because of him; whereas those that love him should dwell at ease in him, should rejoice in Christ Jesus. III. That his going away, compared with the prophecies which went before of it, would be a means of confirming the faith of his disciples (Joh 14:29): "I have told you before it come to pass that I must die and rise again, and ascend to the Father, and send the Comforter, that, when it is come to pass, you might believe." See this reason, Joh 13:19; Joh 16:4. Christ told his disciples of his death, though he knew it would both puzzle them and grieve them, because it would afterwards redound to the confirmation of their faith in two things: - 1. That he who foretold these things had a divine prescience, and knew beforehand what day would bring forth. When St. Paul was going to Jerusalem, he knew not the things that did abide him there, but Christ did. 2. That the things foretold were according to the divine purpose and designation, not sudden resolves, but the counterparts of an eternal counsel. Let them therefore not be troubled at that which would be for the confirmation of their faith, and so would redound to their real benefit; for the trial of our faith is very precious, though it cost us present heaviness, through manifold temptations, Pe1 1:6. IV. That he was sure of a victory over Satan, with whom he knew he was to have a struggle in his departure (Joh 14:30): "Henceforth I will not talk much with you, having not much to say, but what may be adjourned to the pouring out of the Spirit." He had a great deal of good talk with them after this (ch. 15 and 16), but, in comparison with what he had said, it was not much. His time was now short, and he therefore spoke largely to them now, because the opportunity would soon be over. Note, We should always endeavour to talk to the purpose, because perhaps we may not have time to talk much. We know not how soon our breath may be stopped, and therefore should be always breathing something that is good. When we come to be sick and die, perhaps we may not be capable of talking much to those about us; and therefore what good counsel we have to give them, let us give it while we are in health. One reason why he would not talk much with them was because he had now other work to apply himself to: The prince of this world comes. He called the devil the prince of this world, Joh 12:31. The disciples dreamed of their Master being the prince of this world, and they worldly princes under him. But Christ tells them that the prince of this world was his enemy, and so were the princes of this world, that were actuated and ruled by him, Co1 2:8. But he has nothing in me. Observe here, 1. The prospect Christ had of an approaching conflict, not only with men, but with the powers of darkness. The devil had set upon him with his temptations (Mt. 4), had offered him the kingdoms of this world, if he would hold them as tributary to him, with an eye to which Christ calls him, in disdain, the prince of this world. Then the devil departed from him for a season; "But now," says Christ, "I see him rallying again, preparing to make a furious onset, and so to gain by terrors that which he could not gain by allurements;" to frighten from his undertaking, when he could not entice from it. Note, The foresight of a temptation gives us great advantage in our resistance of it; for, being fore-warned, we should be fore-armed. While we are here, we may see Satan continually coming against us, and ought therefore to be always upon our guard. 2. The assurance he had of good success in the conflict: He hath nothing in me, ouk echei ouden - He hath nothing at all. (1.) There was no guilt in Christ to give authority to the prince of this world in his terrors. The devil is said to have the power of death (Heb 2:14); the Jews called him the angel of death, as an executioner. Now Christ having done no evil, Satan had no legal power against him, and therefore, though he prevailed to crucify him, he could not prevail to terrify him; though he hurried him to death, yet not to despair. When Satan comes to disquiet us, he has something in us to perplex us with, for we have all sinned; but, when he would disturb Christ, he found no occasion against him. (2.) There was no corruption in Christ, to give advantage to the prince of this world in his temptations. He could not crush his undertaking by drawing him to sin, because there was nothing sinful in him, nothing irregular for his temptations to fasten upon, no tinder for him to strike fire into; such was the spotless purity of his nature that he was above the possibility of sinning. The more Satan's interest in us is crushed and decays, the more comfortably may we expect sufferings and death. V. That his departure was in compliance with, and obedience to, his Father. Satan could not force his life from him, and yet he would die: that the world may know that I love the Father, Joh 14:31. We may take this, 1. As confirming what he had often said, that his undertaking, as Mediator, was a demonstration to the world, (1.) Of his compliance with the Father; hereby it appeared that he loved the Father. As it was an evidence of his love to man that he died for his salvation, so it was of his love to God that he died for his glory and the accomplishing of his purposes. Let the world know that between the Father and the Son there is not love lost. As the Father loved the Son, and gave all things into his hands; so the Son loved the Father, and gave his spirit into his hand. (2.) Of his obedience to his Father: "As the Father gave me commandment, even so I did - did the thing commanded me in the manner commanded." Note, The best evidence of our love to the Father is our doing as he hath given us commandment. As Christ loved the Father, and obeyed him, even to the death, so we must love Christ, and obey him. Christ's eye to the Father's commandment, obliging him to suffer and die, bore him up with cheerfulness, and overcame the reluctancies of nature; this took off the offence of the cross, that what he did was by order from the Father. The command of God is sufficient to bear us out in that which is most disputed by others, and therefore should be sufficient to bear us up in that which is most difficult to ourselves: This is the will of him that made me, that sent me. 2. As concluding what he had now said; having brought it to this, here he leaves it: that the world may know that I love the Father. You shall see how cheerfully I can meet the appointed cross: "Arise, let us go hence to the garden;" so some; or, to Jerusalem. When we talk of troubles at a distance, it is easy to say, Lord, I will follow thee whithersoever thou goest; but when it comes to the pinch, when an unavoidable cross lies in the way of duty, then to say, "Arise, let us go to meet it," instead of going out of our way to miss it, this lets the world know that we love the Father. If this discourse was at the close of the passover-supper, it should seem that at these words he arose from the table, and retired into the drawing-room, where he might the more freely carry on the discourse with his disciples in the following chapters, and pray with them. Dr. Goodwin's remark upon this is, that Christ mentioning the great motive of his sufferings, his Father's commandment, was in all haste to go forth to suffer and die, was afraid of slipping the time of Judas's meeting him: Arise, says he, let us go hence but he looks upon the glass, as it were, sees it not quite out, and therefore sits down again, and preaches another sermon. Now, (1.) In these words he gives his disciples an encouragement to follow him. He does not say, I must go; but, Let us go. He calls them out to no hardships but what he himself goes before them in as their leader. They had promised they would not desert him: "Come," says he, "let us go then; let us see how you will make the words good." (2.) He gives them an example, teaching them at all times, especially in suffering times, to sit loose to all things here below, and often to think and speak of leaving them. Though we sit easy, and in the midst of the delights of an agreeable conversation, yet we must not think of being here always: Arise, let us go hence. If it was at the close of the paschal and eucharistical supper, it teaches us that the solemnities of our communion with God are not to be constant in this world. When we sit down under Christ's shadow with delight, and say, It is good to be here; yet we must think of rising and going hence; going down from the mount.

Next to their purity he prays for their unity; for the wisdom from above is first pure, then peaceable; and amity is amiable indeed when it is like the ointment on Aaron's holy head, and the dew on Zion's holy hill. Observe, I. Who are included in this prayer (Joh 17:20): "Not these only, not these only that are now my disciples" (the eleven, the seventy, with others, men and women that followed him when he was here on earth), "but for those also who shall believe on me through their word, either preached by them in their own day or written by them for the generations to come; I pray for them all, that they all may be one in their interest in this prayer, and may all receive benefit by it." Note, here, 1. Those, and those only, are interested in the mediation of Christ, that do, or shall, believe in him. This is that by which they are described, and it comprehends all the character and duty of a Christian. They that lived then, saw and believed, but they in after ages have not seen, and yet have believed. 2. It is through the word that souls are brought to believe on Christ, and it is for this end that Christ appointed the scriptures to be written, and a standing ministry to continue in the church, while the church stands, that is, while the world stands, for the raising up of a seed. 3. It is certainly and infallibly known to Christ who shall believe on him. He does not here pray at a venture, upon a contingency depending on the treacherous will of man, which pretends to be free, but by reason of sin is in bondage with its children; no, Christ knew very well whom he prayed for, the matter was reduced to a certainty by the divine prescience and purpose; he knew who were given him, who being ordained to eternal life, were entered in the Lamb's book, and should undoubtedly believe, Act 13:48. 4. Jesus Christ intercedes not only for great and eminent believers, but for the meanest and weakest; not for those only that are to be employed in the highest post of trust and honour in his kingdom, but for all, even those that in the eye of the world are inconsiderable. As the divine providence extends itself to the meanest creature, so does the divine grace to the meanest Christian. The good Shepherd has an eye even to the poor of the flock. 5. Jesus Christ in his mediation had an actual regard to those of the chosen remnant that were yet unborn, the people that should be created (Psa 22:31), the other sheep which he must yet bring. Before they are formed in the womb he knows them (Jer 1:5), and prayers are filed in heaven for them beforehand, by him who declareth the end from the beginning, and calleth things that are not as though they were. II. What is intended in this prayer (Joh 17:21): That they all may be one. The same was said before (Joh 17:11), that they may be one as we are, and again, Joh 17:22. The heart of Christ was much upon this. Some think that the oneness prayed for in Joh 17:11 has special reference to the disciples as ministers and apostles, that they might be one in their testimony to Christ; and that the harmony of the evangelists, and concurrence of the first preachers of the gospel, are owing to this prayer. Let them be not only of one heart, but of one mouth, speaking the same thing. The unity of the gospel ministers is both the beauty and strength of the gospel interest. But it is certain that the oneness prayed for in Joh 17:21 respects all believers. It is the prayer of Christ for all that are his, and we may be sure it is an answered prayer - that they all may be one, one in us (Joh 17:21), one as e are one (Joh 17:22), made perfect in one, Joh 17:23. It includes three things: - 1. That they might all be incorporated in one body. "Father, look upon them all as one, and ratify that great charter by which they are embodied as one church. Though they live in distant places, from one end of heaven to the other, and in several ages, from the beginning to the close of time, and so cannot have any personal acquaintance or correspondence with each other, yet let them be united in me their common head." As Christ died, so he prayed, to gather them all in one, Joh 11:52; Eph 1:10. 2. That they might all be animated by one Spirit. This is plainly implied in this - that they may be one in us. Union with the Father and Son is obtained and kept up only by the Holy Ghost. He that is joined to the Lord in one spirit, Co1 6:17. Let them all be stamped with the same image and superscription, and influenced by the same power. 3. That they might all be knit together in the bond of love and charity, all of one heart. That they all may be one, (1.) In judgment and sentiment; not in every little thing - this is neither possible nor needful, but in the great things of God, and in them, by the virtue of this prayer, they are all agreed - that God's favour is better than life - that sin is the worst of evils, Christ the best of friends - that there is another life after this, and the like. (2.) In disposition and inclination. All that are sanctified have the same divine nature and image; they have all a new heart, and it is one heart. (3.) They are all one in their designs and aims. Every true Christian, as far as he is so, eyes the glory of God as his highest end, and the glory of heaven as his chief good. (4.) They are all one in their desires and prayers; though they differ in words and the manner of expressions, yet, having received the same spirit of adoption, and observing the same rule, they pray for the same things in effect. (5.) All one in love and affection. Every true Christian has that in him which inclines him to love all true Christians as such. That which Christ here prays for is that communion of saints which we profess to believe; the fellowship which all believers have with God, and their intimate union with all the saints in heaven and earth, Jo1 1:3. But this prayer of Christ will not have its complete answer till all the saints come to heaven, for then, and not till then, they shall be perfect in one, Joh 17:23; Eph 4:13. III. What is intimated by way of plea or argument to enforce this petition; three things: - 1. The oneness that is between the Father and the Son, which is mentioned again and again, Joh 17:11, Joh 17:21-23. (1.) It is taken for granted that the Father and Son are one, one in nature and essence, equal in power and glory, one in mutual endearments. The Father loveth the Son, and the Son always pleased the Father. They are one in design, and one in operation. The intimacy of this oneness is expressed in these words, thou in me, and I in thee. This he often mentions for his support under his present sufferings, when his enemies were ready to fall upon him, and his friends to fall off from him; yet he was in the Father, and the Father in him. (2.) This is insisted on in Christ's prayer for his disciples' oneness, [1.] As the pattern of that oneness, showing how he desired they might be one. Believers are one in some measure as God and Christ are one; for, First, The union of believers is a strict and close union; they are united by a divine nature, by the power of divine grace, in pursuance of the divine counsels. Secondly, It is a holy union, in the Holy Spirit, for holy ends; not a body politic for any secular purpose. Thirdly, It is, and will be at last, a complete union. Father and Son have the same attributes, properties, and perfections; so have believers now, as far as they are sanctified, and when grace shall be perfected in glory they will be exactly consonant to each other, all changed into the same image. [2.] As the centre of that oneness; that they may be one in us, all meeting here. There is one God and one Mediator; and herein believers are one, that they all agree to depend upon the favour of this one God as their felicity and the merit of this one Mediator as their righteousness. That is a conspiracy, not a union, which doth not centre in God as the end, and Christ as the way. All who are truly united to God and Christ, who are one, will soon be united one to another. [3.] As a plea for that oneness. The Creator and Redeemer are one in interest and design; but to what purpose are they so, if all believers be not one body with Christ, and do not jointly receive grace for grace from him, as he has received it for them? Christ's design was to reduce revolted mankind to God: "Father," says he, "let all that believe be one, that in one body they may be reconciled" (Eph 2:15, Eph 2:16), which speaks of the uniting of Jews and Gentiles in the church; that great mystery, that the Gentiles should be fellow-heirs, and of the same body (Eph 3:6), to which I think this prayer of Christ principally refers, it being one great thing he aimed at in his dying; and I wonder none of the expositors I have met with should so apply it. "Father, let the Gentiles that believe be incorporated with the believing Jews, and make of twain one new man." Those words, I in them, and thou in me, show what that union is which is so necessary, not only to the beauty, but to the very being, of his church. First, Union with Christ: I in them. Christ dwelling in the hearts of believers is the life and soul of the new man. Secondly, Union with God through him: Thou in me, so as by me to be in them. Thirdly, Union with each other, resulting from these: that they hereby may be made perfect in one. We are complete in him. 2. The design of Christ in all his communications of light and grace to them (Joh 17:22): "The glory which thou gavest me, as the trustee or channel of conveyance, I have accordingly given them, to this intent, that they may be one, as we are one; so that those gifts will be in vain, if they be not one." Now these gifts are either, (1.) Those that were conferred upon the apostles, and first planters of the church. The glory of being God's ambassadors to the world - the glory of working miracles - the glory of gathering a church out of the world, and erecting the throne of God's kingdom among men - this glory was given to Christ, and some of the honour he put upon them when he sent them to disciple all nations. Or, (2.) Those that are given in common to all believers. The glory of being in covenant with the Father, and accepted of him, of being laid in his bosom, and designed for a place at his right hand, was the glory which the Father gave to the Redeemer, and he has confirmed it to the redeemed. [1.] This honour he says he hath given them, because he hath intended it for them, settled it upon them, and secured it to them upon their believing Christ's promises to be real gifts. [2.] This was given to him to give to them; it was conveyed to him in trust for them, and he was faithful to him that appointed him. [3.] He gave it to them, that they might be one. First, to entitle them to the privilege of unity, that by virtue of their common relation to one God the Father, and one Lord Jesus Christ, they might be truly denominated one. The gift of the Spirit, that great glory which the Father gave to the Son, by him to be given to all believers, makes them one, for he works all in all, Co1 12:4, etc. Secondly, To engage them to the duty of unity. That in consideration of their agreement and communion in one creed and one covenant, one Spirit and one Bible - in consideration of what they have in one God and one Christ, and of what they hope for in one heaven, they may be of one mind and one mouth. Worldly glory sets men at variance; for if some be advanced others are eclipsed, and therefore, while the disciples dreamed of a temporal kingdom, they were ever and anon quarrelling; but spiritual honours being conferred alike upon all Christ's subjects, they being all made to our God kings and priests, there is no occasion for contest nor emulation. The more Christians are taken up with the glory Christ has given them, the less desirous they will be of vain-glory, and, consequently, the less disposed to quarrel. 3. He pleads the happy influence their oneness would have upon others, and the furtherance it would give to the public good. This is twice urged (Joh 17:21): That the world may believe that thou hast sent me. And again (Joh 17:23): That the world may know it, for without knowledge there can be no true faith. Believers must know what they believe, and why and wherefore they believe it. Those who believe at a venture, venture too far. Now Christ here shows, (1.) His good-will to the world of mankind in general. Herein he is of his Father's mind, as we are sure he is in every thing, that he would have all men to be saved, and to come to the knowledge of the truth, Ti1 2:4; Pe2 3:9. Therefore it is his will that all means possible should be used, and no stone left unturned, for the conviction and conversion of the world. We know not who are chosen, but we must in our places do our utmost to further men's salvation, and take heed of doing any thing to hinder it. (2.) The good fruit of the church's oneness; it will be an evidence of the truth of Christianity, and a means of bringing many to embrace it. [1.] In general, it will recommend Christianity to the world, and to the good opinion of those that are without. First, The embodying of Christians in one society by the gospel charter will greatly promote Christianity. When the world shall see so many of those that were its children called out of its family, distinguished from others, and changed from what they themselves sometimes were, - when they shall see this society raised by the foolishness of preaching, and kept up by miracles of divine providence and grace, and how admirably well it is modelled and constituted, they will be ready to say, We will go with you, for we see that God is with you. Secondly, The uniting of Christians in love and charity is the beauty of their profession, and invites others to join with them, as the love that was among those primo-primitive Christians, Act 2:42, Act 2:43; Act 4:32, Act 4:33. When Christianity, instead of causing quarrels about itself, makes all other strifes to cease, - when it cools the fiery, smooths the rugged, and disposes men to be kind and loving, courteous and beneficent, to all men, studious to preserve and promote peace in all relations and societies, this will recommend it to all that have any thing either of natural religion or natural affection in them. [2.] In particular, it will beget in men good thoughts, First, Of Christ: They will know and believe that thou hast sent me, By this it will appear that Christ was sent of God, and that his doctrine was divine, in that his religion prevails to join so many of different capacities, tempers, and interests in other things, in one body by faith, with one heart by love. Certainly he was sent by the God of power, who fashions men's hearts alike, and the God of love and peace; when the worshippers of God are one, he is one, and his name one. Secondly, Of Christians: They will know that thou hast loved them as thou hast loved me. Here is, 1. The privilege of believers: the Father himself loveth them with a love resembling his love to his Son, for they are loved in him with an everlasting love. 2. The evidence of their interest in this privilege, and that is their being one. By this it will appear that God loves us, if we love one another with a pure heart; for wherever the love of God is shed abroad in the heart it will change it into the same image. See how much good it would do to the world to know better how dear to God all good Christians are. The Jews had a saying, If the world did but know the worth of good men, they would hedge them about with pearls. Those that have so much of God's love should have more of ours.

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

Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated. O Timothy--a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies. keep--from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man. that which is committed to thy trust--Greek, "the deposit" (Ti1 1:18; Ti2 1:12, Ti2 1:14; Ti2 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (Ti1 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [CHRYSOSTOM]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body,which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [VINCENTIUS LIRINENSIS, A.D. 434]. avoiding--"turning away from" (compare Ti2 3:4). Even as they have "turned away from the truth" (Ti1 1:6; Ti1 5:15; Ti2 4:4). profane-- (Ti1 4:7; Ti2 2:16). vain--Greek, "empty": mere "strifes of words," Ti1 6:4, producing no moral fruit. oppositions--dialectic antithesis of the false teachers [ALFORD]. WIESINGER, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (Ti1 3:16; Ti1 6:5-6; Ti2 2:15-23). science falsely so called--where there is not faith, there is not knowledge [CHRYSOSTOM]. There was true "knowledge," a special gift of the Spirit, which was abused by some (Co1 8:1; Co1 12:8; Co1 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, Col 2:18, Col 2:23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, Ti1 6:20, and Ti2 1:13-14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" JEROME [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [BISHOP HINDS].

In this inscription we have three parts: - I. The author of it, described, 1. By his name - Peter. His first name was Simon, and Jesus Christ gave him the surname of Peter, which signifies a rock, as a commendation of his faith, and to denote that he should be an eminent pillar in the church of God, Gal 2:9. 2. By his office - an apostle of Jesus Christ. The word signifies one sent, a legate, a messenger, any one sent in Christ's name and about his work; but more strictly it signifies the highest office in the Christian church. Co1 12:28, God hath set some in the church, first apostles. Their dignity and pre-eminence lay in these things: - They were immediately chosen by Christ himself, - they were first witnesses, then preachers, of the resurrection of Christ, and so of the entire gospel-dispensation, - their gifts were excellent and extraordinary, - they had a power of working miracles, not at all times, but when Christ pleased, - they were led into all truth, were endowed with the spirit of prophecy, and they had an extent of power and jurisdiction beyond all others; every apostle was a universal bishop in all churches, and over all ministers. In this humble manner Peter, (1.) Asserts his own character as an apostle. Hence learn, A man may lawfully acknowledge, and sometimes is bound to assert, the gifts and graces of God to him. To pretend to what we have not is hypocrisy; and to deny what we have is ingratitude. (2.) He mentions his apostolical function as his warrant and call to write this epistle to these people. Note, It concerns all, but especially ministers, to consider well their warrant and call from God to their work. This will justify them to others, and give them inward support and comfort under all dangers and discouragements. II. The persons to whom this epistle was addressed, and they are described, 1. By their external condition - Strangers dispersed throughout Pontus, Galatia, etc. They were chiefly Jews, descended (as Dr. Prideaux thinks) from those Jews who were translated from Babylon, by order of Antiochus king of Syria, about two hundred years before the coming of Christ, and placed in the cities of Asia Minor. It is very likely that our apostle had been among them, and converted them, being the apostle of the circumcision, and that he afterwards wrote this epistle to them from Babylon, where multitudes of the Jewish nation then resided. At present, their circumstances were poor and afflicted. (1.) The best of God's servants may, through the hardships of times and providences, be dispersed about, and forced to leave their native countries. Those of whom the world was not worthy have been forced to wander in mountains, in dens and caves of the earth. (2.) We ought to have a special regard to the dispersed persecuted servants of God. These were the objects of this apostle's particular care and compassion. We should proportion our regard to the excellency and to the necessity of the saints. (3.) The value of good people ought not to be estimated by their present external condition. Here was a set of excellent people, beloved of God, and yet strangers, dispersed and poor in the world; the eye of God was upon them in all their dispersions, and the apostle was tenderly careful to write to them for their direction and consolation. 2. They are described by their spiritual condition: Elect according to the foreknowledge of God the Father, etc. These poor strangers, who were oppressed and despised in the world, were nevertheless in high esteem with the great God, and in the most honourable state that any person can be in during this life; for they were, (1.) Elect according to the foreknowledge of God the Father. Election is either to an office: so Saul was the man whom the Lord chose to be king (Sa1 10:24), and our Lord says to his apostles, Have not I chosen you twelve? (Joh 6:70); or it is to a church-state, for the enjoyment of special privileges: thus Israel was God's elect (Deu 7:6), For thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth; or it is to eternal salvation: God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth. This is the election here spoken of, importing God's gracious decree or resolution to save some, and bring them, through Christ, by proper means, to eternal life. [1.] This election is said to be according to the foreknowledge of God. Foreknowledge may be taken in two ways: - First, for mere prescience, foresight, or understanding, that such a thing will be, before it comes to pass. Thus a mathematician certainly foreknows that at such a time there will be an eclipse. This sort of foreknowledge is in God, who at one commanding view sees all things that ever were, or are, or ever will be. But such a prescience is not the cause why any thing is so or so, though in the event it certainly will be so, as the mathematician who foresees an eclipse does not thereby cause that eclipse to be. Secondly, Foreknowledge sometimes signifies counsel, appointment, and approbation. Act 2:23, Him being delivered by the determinate counsel and foreknowledge of God. The death of Christ was not only foreseen, but fore-ordained, as Pe1 1:20. Take it thus here; so the sense is, elect according to the counsel, ordination, and free grace of God. [2.] It is added, according to the foreknowledge of God the Father. By the Father we are here to understand the first person of the blessed Trinity. There is an order among the three persons, though no superiority; they are equal in power and glory, and there is an agreed economy in their works. Thus, in the affair of man's redemption, election is by way of eminency ascribed to the Father, as reconciliation is to the Son and sanctification to the Holy Ghost, though in each of these one person is not so entirely interested as to exclude the other two. Hereby the persons of the Trinity are more clearly discovered to us, and we are taught what obligations we are under to each of them distinctly. (2.) They were elect through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ. The end and last result of election is eternal life and salvation; but, before this can be accomplished, every elect person must be sanctified by the Spirit, and justified by the blood of Jesus. God's decree for man's salvation always operates through sanctification of the Spirit and sprinkling of the blood of Jesus. By sanctification here understand, not a federal sanctification only, but a real one, begun in regeneration, whereby we are renewed after the image of God and made new creatures, and carried on in the daily exercise of holiness, mortifying our sins more and more, and living to God in all the duties of a Christian life, which is here summed up in one word, obedience, comprehending all the duties of Christianity. By the Spirit some would have the apostle to mean the spirit of man, the subject sanctified. The legal or typical sanctification operated no further than the purifying of the flesh, but the Christian dispensation takes effect upon the spirit of man, and purifies that. Others, with better reason, think that by spirit is meant the Holy Ghost, the author of sanctification. He renews the mind, mortifies our sins (Rom 8:13), and produces his excellent fruits in the hearts of Christians, Gal 5:22, Gal 5:23. This sanctification of the Spirit implies the use of means. Sanctify them through thy truth; thy word is truth, Joh 17:17. Unto obedience. This word, as it is pointed in our translation, is referred to what goes before it, and denotes the end of sanctification, which is, to bring rebellious sinners to obedience again, to universal obedience, to obey the truth and gospel of Christ: You have purified your souls in obeying the truth through the Spirit, Pe1 1:22. (3.) They were elected also to the sprinkling of the blood of Jesus. They were designed by God's decree to be sanctified by the Spirit, and to be purified by the merit and blood of Christ. Here is a manifest allusion to the typical sprinklings of blood under the law, which language these Jewish converts understood very well. The blood of the sacrifices must not only be shed but sprinkled, to denote that the benefits designed thereby are applied and imputed to the offerers. Thus the blood of Christ, the grand and all-sufficient sacrifice, typified by the legal sacrifices, was not only shed, but must be sprinkled and communicated to every one of these elect Christians, that through faith in his blood they may obtain remission of sin, Rom 3:25. This blood of sprinkling justifies before God (Rom 5:9), seals the covenant between God and us, of which the Lord's supper is a sign (Luk 22:20), cleanses from all sin (Jo1 1:7), and admits us into heaven, Heb 10:19. Note, [1.] God hath elected some to eternal life, some, not all; persons, not qualification. [2.] All that are chosen to eternal life as the end are chosen to obedience as the way. [3.] Unless a person be sanctified by the Spirit, and sprinkled with the blood of Jesus, there will be no true obedience in the life. [4.] There is a consent and co-operation of all the persons of the Trinity in the affair of man's salvation, and their acts are commensurate one to another: whoever the Father elects the Spirit sanctifies unto obedience, and the Son redeems and sprinkles with his blood. [5.] The doctrine of the Trinity lies at the foundation of all revealed religion. If you deny the proper deity of the Son and Holy Spirit, you invalidate the redemption of the one and the gracious operations of the other, and by this means destroy the foundation of your own safety and comfort. III. The salutation follows: Grace unto you, and peace be multiplied. The blessings desired for them are grace and peace. 1. Grace - the free favour of God, with all its proper effects, pardoning, healing, assisting, and saving. 2. Peace. All sorts of peace may be here intended, domestic, civil, ecclesiastical peace in the church, and spiritual peace with God, with the feeling of it in our own consciences. 3. here is the request or prayer, in relations to these blessings - that they may be multiplied, which implies that they were already possessed in some degree of these blessings, and he wishes them the continuation, the increase, and the perfection of them. Learn, (1.) Those who possess spiritual blessings in their own souls earnestly desire the communication of the same to others. The grace of God is a generous, not a selfish principle. (2.) The best blessings we can desire for ourselves, or one for another, are grace and peace, with the multiplication of them; therefore the apostles so often make this their prayer in the beginning and end of their epistles. (3.) Solid peace cannot be enjoyed where there is no true grace; first grace, then peace. Peace without grace is mere stupidity; but grace may be true where there is for a time no actual peace; as Heman was distracted with terror, and Christ was once in an agony. (4.) The increase of grace and peace, as well as the first gift of them, is from God. Where he gives true grace he will give more grace; and every good man earnestly desires the improvement and multiplication of these blessings in himself and others.

Here the apostle begins his exhortations to those whose glorious state he had before described, thereby instructing us that Christianity is a doctrine according to godliness, designed to make us not only wiser, but better. I. He exhorts them to sobriety and holiness. 1. Wherefore gird up the loins of your mind, etc., Pe1 1:13. As if he had said, "Wherefore, since you are so honoured and distinguished, as above, Gird up the loins of your mind. You have a journey to go, a race to run, a warfare to accomplish, and a great work to do; as the traveller, the racer, the warrior, and the labourer, gather in, and gird up, their long and loose garments, that they may be more ready, prompt, and expeditious in their business, so do you by your minds, your inner man, and affections seated there: gird them, gather them in, let them not hang loose and neglected about you; restrain their extravagances, and let the loins or strength and vigour of your minds be exerted in your duty; disengage yourselves from all that would hinder you, and go on resolutely in your obedience. Be sober, be vigilant against all your spiritual dangers and enemies, and be temperate and modest in eating, drinking, apparel, recreation, business, and in the whole of your behaviour. Be sober-mined also in opinion, as well as in practice, and humble in your judgment of yourselves." And hope to the end, for the grace that is to be brought to you at the revelation of Jesus Christ. Some refer this to the last judgment, as if the apostle directed their hope to the final revelation of Jesus Christ; but it seems more natural to take it, as it might be rendered, "Hope perfectly, or thoroughly, for the grace that is brought to you in or by the revelation of Jesus Christ; that is, by the gospel, which brings life and immortality to light. Hope perfectly, trust without doubting to that grace which is now offered to you by the gospel." Learn, (1.) The main work of a Christian lies in the right management of his heart and mind; the apostle's first direction is to gird up the loins of the mind. (2.) The best Christians have need to be exhorted to sobriety. These excellent Christians are put in mind of it; it is required of a bishop (Ti1 3:2), of aged men (Tit 2:2), the young women are to be taught it, and the young men are directed to be sober-minded, Tit 2:4, Tit 2:6. (3.) A Christian's work is not over as soon as he has got into a state of grace; he must still hope and strive for more grace. When he has entered the strait gate, he must still walk in the narrow way, and gird up the loins of his mind for that purpose. (4.) A strong and perfect trust in God's grace is very consistent with our best endeavours in our duty; we must hope perfectly, and yet gird up our loins, and address ourselves vigorously to the work we have to do, encouraging ourselves from the grace of Jesus Christ. 2. As obedient children, etc., Pe1 1:14. These words may be taken as a rule of holy living, which is both positive - "You ought to live as obedient children, as those whom God hath adopted into his family, and regenerated by his grace;" and negative - "You must not fashion yourselves according to the former lusts, in your ignorance." Or the words may be taken as an argument to press them to holiness from the consideration of what they now are, children of obedience, and what they were when they lived in lust and ignorance. Learn, (1.) The children of God ought to prove themselves to be such by their obedience to God, by their present, constant, universal obedience. (2.) The best of God's children have had their times of lust and ignorance; the time has been when the whole scheme of their lives, their way and fashion, was to accommodate and gratify their unlawful desires and vicious appetites, being grossly ignorant of God and themselves, of Christ and the gospel. (3.) Persons, when converted, differ exceedingly from what they were formerly. They are people of another fashion and manner from what they were before; their inward frame, behaviour, speech, and conversation, are much altered from what they were in times past. (4.) The lusts and extravagances of sinners are both the fruits and the signs of their ignorance. 3. But as he who hath called you, etc., Pe1 1:15, Pe1 1:16. Here is a noble rule enforced by strong arguments: Be you holy in all manner of conversation. Who is sufficient for this? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God in calling us, - from his command, it is written, - and from his example. Be you holy, for I am holy. Learn, (1.) The grace of God in calling a sinner is a powerful engagement to holiness. It is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all the blessings of the new covenant; and great favours are strong obligations; they enable as well as oblige to be holy. (2.) Complete holiness is the desire and duty of every Christian. Here is a two-fold rule of holiness: [1.] It must, for the extent of it, be universal. We must be holy, and be so in all manner of conversation; in all civil and religious affairs, in every condition, prosperous or reverse; towards all people, friends and enemies; in all our intercourse and business still we must be holy. [2.] For the pattern of it. We must be holy, as God is holy: we must imitate him, though we can never equal him. He is perfectly, unchangeably, and eternally holy; and we should aspire after such a state. The consideration of the holiness of God should oblige as to the highest degree of holiness we can attain unto. (3.) The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way. (4.) The Old Testament commands are to be studied and obeyed in the times of the New Testament; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians. 4. If you call on the Father, etc., Pe1 1:17. The apostle does not there express any doubt at all whether these Christians would call upon their heavenly Father, but supposes they would certainly do it, and from this argues with them to pass the time of their sojourning here in fear: "If you own the great God as a Father and a Judge, you ought to live the time of your sojourning here in his fear." Learn, (1.) All good Christians look upon themselves in this world as pilgrims and strangers, as strangers in a distant country, passing to another, to which they properly belong, Psa 39:12; Heb 11:13. (2.) The whole time of our sojourning here is to be passed in the fear of God. (3.) The consideration of God as a Judge is not improper for those who can truly call him Father. Holy confidence in God as a Father, an awful fear of him as a Judge, are very consistent; to regard God as a Judge is a singular means to endear him to us as a Father. (4.) The judgment of God will be without respect of persons: According to every man's work. No external relation to him will protect any; the Jew may call God Father and Abraham father, but God will not respect persons, nor favour their cause, from personal considerations, but judge them according to their work. The works of men will in the great day discover their persons; God will make all the world to know who are his by their works. We are obliged to faith, holiness, and obedience, and our works will be an evidence whether we have complied with our obligations or not. 5. The apostle having extorted them to pass the time of their sojourning in the fear of God from this consideration, that they called on the Father, he adds (Pe1 1:18) a second argument: Because or forasmuch as you were not redeemed with corruptible things, etc. Herein he puts them in mind, (1.) That they were redeemed, or bought back again, by a ransom paid to the Father. (2.) What the price paid for their redemption was: Not with corruptible things, as silver and gold, but with the precious blood of Christ. (3.) From what they were redeemed: From a vain conversation received by tradition. (4.) They knew this: Forasmuch as you know, and cannot pretend ignorance of this great affair. Learn, [1.] The consideration of our redemption ought to be a constant and powerful inducement to holiness, and the fear of God. [2.] God expects that a Christian should live answerably to what he knows, and therefore we have great need to be put in mind of what we already know, Psa 39:4. [3.] Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul. They are often snares, temptations, and hindrances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul. [4.] The blood of Jesus Christ is the only price of man's redemption. The redemption of man is real, not metaphorical. We are bought with a price, and the price is equal to the purchase, for it is the precious blood of Christ; it is the blood of an innocent person, a lamb without blemish and without spot, whom the paschal lamb represented, and of an infinite person, being the Son of God, and therefore it is called the blood of God, Act 20:28. [5.] The design of Christ in shedding his most precious blood was to redeem us, not only from eternal misery hereafter, but from a vain conversation in this world. That conversation is vain which is empty, frivolous, trifling, and unserviceable to the honour of God, the credit of religion, the conviction of unbelievers, and the comfort and satisfaction of a man's own conscience. Not only the open wickedness, but the vanity and unprofitableness of our conversation are highly dangerous. [6.] A man's conversation may carry an appearance of devotion, and may plead antiquity, custom, and tradition, in its defence, and yet after all be a most vain conversation. The Jews had a deal to say from these heads, for all their formalities; and yet their conversation was so vain that only the blood of Christ could redeem them from it. Antiquity is no certain rule of verity, nor is it a wise resolution, "I will live and die in such a way, because my forefathers did so." 6. Having mentioned the price of redemption, the apostle goes on to speak of some things relating both to the Redeemer and the redeemed, Pe1 1:20, Pe1 1:21. (1.) The Redeemer is further described, not only as a Lamb without spot, but as one, [1.] That was fore-ordained before the foundation of the world, fore-ordained or foreknown. When prescience is ascribed to God, it implies more than bare prospect or speculation. It imports an act of the will, a resolution that the thing shall be, Act 2:23. God did not only foreknow, but determine and decree, that his Son should die for man, and this decree was before the foundation of the world. Time and the world began together; before the commencement of time there was nothing but eternity. [2.] That was manifested in these last days for them. He was manifested or demonstrated to be that Redeemer whom God had fore-ordained. He was manifested by his birth, by his Father's testimony, and by his own works, especially by his resurrection from the dead, Rom 1:4. "This was done in these last times of the New Testament and of the gospel, for you, you Jews, you sinners, you afflicted ones; you have the comfort of the manifestation and appearance of Christ, if you believe on him." [3.] That was raised from the dead by the Father, who gave him glory. The resurrection of Christ, considered as an act of power, is common to all the three persons, but as an act of judgment it is peculiar to the Father, who as a Judge released Christ, raised him from the grave, and gave him glory, proclaimed him to all the world to be his Son by his resurrection from the dead, advanced him to heaven, crowned him with glory and honour, invested him with all power in heaven and earth, and glorified him with that glory which he had with God before the world was. (2.) The redeemed are also described here by their faith and hope, the cause of which is Jesus Christ: "You do by him believe in God - by him as the author, encourager, support, and finisher of your faith; your faith and hope now may be in God, as reconciled to you by Christ the Mediator." (3.) From all this we learn, [1.] The decree of God to send Christ to be a Mediator was from everlasting, and was a just and merciful decree, which yet does not at all excuse man's sin in crucifying him, Act 2:23. God had purposes of special favour towards his people long before he made any manifestations of such grace to them. [2.] Great is the happiness of the last times in comparison with what the former ages of the world enjoyed. The clearness of light, the supports of faith, the efficacy of ordinances, and the proportion of comforts - these are all much greater since the manifestation of Christ than they were before. Our gratitude and services should be suitable to such favours. [3.] The redemption of Christ belongs to none but true believers. A general impetration is asserted by some and denied by others, but none pretend to a general application of Christ's death for the salvation of all. Hypocrites and unbelievers will be ruined for ever, notwithstanding the death of Christ. [4.] God in Christ is the ultimate object of a Christian's faith, which is strongly supported by the resurrection of Christ, and the glory that did follow. II. He exhorts them to brotherly love. 1. He supposes that the gospel had already had such an effect upon them as to purify their souls while they obeyed it through the Spirit, and that it had produced at least an unfeigned love of the brethren; and thence he argues with them to proceed to a higher degree of affection, to love one another with a pure heart fervently, Pe1 1:22. Learn, (1.) It is not to be doubted but that every sincere Christian purifies his soul. The apostle takes this for granted: Seeing you have, etc. To purify the soul supposes some great uncleanness and defilement which had polluted it, and that this defilement is removed. Neither the Levitical purifications under the law, nor the hypocritical purifications of the outward man, can effect this. (2.) The word of God is the great instrument of a sinner's purification: Seeing you have purified your souls in obeying the truth. The gospel is called truth, in opposition to types and shadows, to error and falsehood. This truth is effectual to purify the soul, if it be obeyed, Joh 17:17. Many hear the truth, but are never purified by it, because they will not submit to it nor obey it. (3.) The Spirit of God is the great agent in the purification of man's soul. The Spirit convinces the soul of its impurities, furnishes those virtues and graces that both adorn and purify, such as faith (Act 15:9), hope (Jo1 3:3), the fear of God (Psa 34:9), and the love of Jesus Christ. The Spirit excites our endeavours, and makes them successful. The aid of the Spirit does not supersede our own industry; these people purified their own souls, but it was through the Spirit. (4.) The souls of Christians must be purified before they can so much as love one another unfeignedly. There are such lusts and partialities in man's nature that without divine grace we can neither love God nor one another as we ought to do; there is no charity but out of a pure heart. (5.) It is the duty of all Christians sincerely and fervently to love one another. Our affection to one another must be sincere and real, and it must be fervent, constant, and extensive. 2. He further presses upon Christians the duty of loving one another with a pure heart fervently from the consideration of their spiritual relation; they are all born again, not of corruptible seed, but incorruptible, etc. Hence we may learn, (1.) That all Christians are born again. The apostle speaks of it as what is common to all serious Christians, and by this they are brought into a new and a near relation to one another, they become brethren by their new birth. (2.) The word of God is the great means of regeneration, Jam 1:18. The grace of regeneration is conveyed by the gospel. (3.) This new and second birth is much more desirable and excellent than the first. This the apostle teaches by preferring the incorruptible to the corruptible seed. By the one we become the children of men, by the other the sons and daughters of the Most High. The word of God being compared to seed teaches us that though it is little in appearance, yet it is wonderful in operation, though it lies hid awhile, yet it grows up and produces excellent fruit at last. (4.) Those that are regenerate should love one another with a pure heart fervently. Brethren by nature are bound to love one another; but the obligation is double where there is a spiritual relation: they are under the same government, partake of the same privileges, and have embarked in the same interest. (5.) The word of God lives and abides for ever. This word is a living word, or a lively word, Heb 4:12. It is a means of spiritual life, to begin it and preserve in it, animating and exciting us in our duty, till it brings us to eternal life: and it is abiding; it remains eternally true, and abides in the hearts of the regenerate for ever.

Here we have, I. What we may call the pedigree of this book. 1. It is the revelation of Jesus Christ. The whole Bible is so; for all revelation comes through Christ and all centres in him; and especially in these last days God has spoken to us by his Son, and concerning his Son. Christ, as the king of his church, has been pleased thus far to let his church know by what rules and methods he will proceed in his government; and, as the prophet of the church, he has made known to us the things that shall be hereafter. 2. It is a revelation which God gave unto Christ. Though Christ is himself God, and as such has light and life in himself, yet, as he sustains the office of Mediator between God and man, he receives his instructions from the Father. The human nature of Christ, though endowed with the greatest sagacity, judgment, and penetration, could not, in a way of reason, discover these great events, which not being produced by natural causes, but wholly depending upon the will of God, could be the object only of divine prescience, and must come to a created mind only by revelation. Our Lord Jesus is the great trustee of divine revelation; it is to him that we owe the knowledge we have of what we are to expect from God and what he expects from us. 3. This revelation Christ sent and signified by his angel. Observe here the admirable order of divine revelation. God gave it to Christ, and Christ employed an angel to communicate it to the churches. The angels are God's messengers; they are ministering spirits to the heirs of salvation. They are Christ's servants: principalities and powers are subject to him; all the angels of God are obliged to worship him. 4. The angels signified it to the apostle John. As the angels are the messengers of Christ, the ministers are the messengers of the churches; what they receive from heaven, they are to communicate to the churches. John was the apostle chosen for this service. Some think he was the only one surviving, the rest having sealed their testimony with their blood. This was to be the last book of divine revelation; and therefore notified to the church by the last of the apostles. John was the beloved disciple. He was, under the New Testament, as the prophet Daniel under the Old, a man greatly beloved. He was the servant of Christ; he was an apostle, an evangelist, and a prophet; he served Christ in all the three extraordinary offices of the church. James was an apostle, but not a prophet, nor an evangelist; Matthew was an apostle and evangelist, but not a prophet; Luke was an evangelist, but neither a prophet nor an apostle; but John was all three; and so Christ calls him in an eminent sense his servant John. 5. John was to deliver this revelation to the church, to all his servants. For the revelation was not designed for the use of Christ's extraordinary servants the ministers only, but for all his servants, the members of the church; they have all a right to the oracles of God, and all have their concern in them. II. Here we have the subject-matter of this revelation, namely, the things that must shortly come to pass. The evangelists give us an account of the things that are past; prophecy gives us an account of things to come. These future events are shown, not in the clearest light in which God could have set them, but in such a light as he saw most proper, and which would best answer his wise and holy purposes. Had they been as clearly foretold in all their circumstances as God could have revealed them, the prediction might have prevented the accomplishment; but they are foretold more darkly, to beget in us a veneration for the scripture, and to engage our attention and excite our enquiry. We have in this revelation a general idea of the methods of divine providence and government in and about the church, and many good lessons may be learned hereby. These events (it is said) were such as should come to pass not only surely, but shortly; that is, they would begin to come to pass very shortly, and the whole would be accomplished in a short time. For now the last ages of the world had come. III. Here is an attestation of the prophecy, Rev 1:2. It was signified to John, who bore record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. It is observable that the historical books of the Old Testament have not always the name of the historian prefixed to them, as in the books of Judges, Kings, Chronicles; but in the prophetical books the name is always prefixed, as Isaiah, Jeremiah, etc. So in the New Testament, though John did not prefix his name to his first epistle, yet he does to this prophecy, as ready to vouch and answer for the truth of it; and he gives us not only his name, but his office. He was one who bore record of the word of God in general, and of the testimony of Jesus in particular, and of all things that he saw; he was an eye-witness, and he concealed nothing that he saw. Nothing recorded in this revelation was his own invention or imagination; but all was the record of God and the testimony of Jesus; and, as he added nothing to it, so he kept back no part of the counsels of God.