Resultados para: "Pentateuch"

The law was given by Moses; so it is said, Joh 1:17. He was not only entrusted to deliver it to that generation, but to transmit it to the generations to come; and here it appears that he was faithful to that trust. I. Moses wrote this law, Deu 31:9. The learned bishop Patrick understands this of all the five books of Moses, which are often called the law; he supposes that though Moses had written most of the Pentateuch before, yet he did not finish it till now; now he put his last hand to that sacred volume. Many think that the law here (especially since it is called this law, this grand abridgment of the law) is to be understood of this book of Deuteronomy; all those discourses to the people which have taken up this whole book, he, being in them divinely inspired, wrote them as the word of God. He wrote this law, 1. That those who had heard it might often review it themselves, and call it to mind. 2. That it might be the more safely handed down to posterity. Note, The church has received abundance of advantage from the writing, as well as from the preaching, of divine things; faith comes not only by hearing, but by reading. The same care that was taken of the law, thanks be to God, is taken of the gospel too; soon after it was preached it was written, that it might reach to those on whom the ends of the world shall come. II. Having written it, he committed it to the care and custody of the priests and elders. He delivered one authentic copy to the priests, to be laid up by the ark (v. 26), there to remain as a standard by which all other copies must be tried. And it is supposed that he gave another copy to the elders of each tribe, to be transcribed by all of that tribe that were so disposed. Some observe that the elders, as well as the priests, were entrusted with the law, to intimate that magistrates by the power, as well as ministers by their doctrine, are to maintain religion, and to take care that the law be not broken nor lost. III. He appointed the public reading of this law in a general assembly of all Israel every seventh year. The pious Jews (it is very probable) read the laws daily in their families, and Moses of old time was read in the synagogue every sabbath day, Act 15:21. But once in seven years, that the law might be the more magnified and made honourable, it must be read in a general assembly. Though we read the word in private, we must not think it needless to hear it read in public. Now here he give direction, 1. When this solemn reading of the law must be, that the time might add to the solemnity; it must be done, (1.) In the year of release. In that year the land rested, so that they could the better spare time to attend this service. Servants who were then discharged, and poor debtors who were then acquitted from their debts, must know that, having the benefit of the law, it was justly expected they should yield obedience to it, and therefore give up themselves to be God's servants, because he had loosed their bonds. The year of release was typical of gospel grace, which therefore is called the acceptable year of the Lord; for our remission and liberty by Christ engage us to keep his commandments, Luk 1:74, Luk 1:75. (2.) At the feast of tabernacles in that year. In that feast they were particularly required to rejoice before God, Lev 23:40. Therefore then they must read the law, both to qualify their mirth and keep it in due bounds, and to sanctify their mirth, that they might make the law of God the matter of their rejoicing, and might read it with pleasure and not as a task. 2. To whom it must be read: To all Israel (Deu 31:11), men, women, and children, and the strangers, Deu 31:12. The women and children were not obliged to go up to the other feasts, but to this only in which the law was read. Note, It is the will of God that all people should acquaint themselves with his word. It is a rule to all, and therefore should be read to all. It is supposed that, since all Israel could not possibly meet in one place, nor could one man's voice reach them all, as many as the courts of the Lord's house would hold met there, and the rest at the same time in their synagogues. The Jewish doctors say that the hearers were bound to prepare their hearts, and to hear with fear and reverence, and with joy and trembling, as in the day when the law was given on Mount Sinai; and, though there were great and wise men who knew the whole law very well, yet they were bound to hear with great attention; for he that reads is the messenger of the congregation to cause the words of God to be heard. I wish those that hear the gospel read and preached would consider this. 3. By whom it must be read: Thou shalt read it (Deu 31:11), "Thou, O Israel," by a proper person appointed for that purpose; or, "Thou, O Joshua," their chief ruler; accordingly we find that he did read the law himself, Jos 8:34, Jos 8:35. So did Josiah, Ch2 34:30, and Ezra, Neh 8:3. And the Jews say that the king himself (when they had one) was the person that read in the courts of the temple, that a pulpit was set up for that purpose in the midst of the court, in which the king stood, that the book of the law was delivered to him by the high priest, that he stood up to receive it, uttered a prayer (as every one did that was to read the law in public) before he read; and then, if he pleased, he might sit down and read. But if he read standing it was thought the more commendable, as (they say) king Agrippa did. Here let me offer it as a conjecture that Solomon is called the preacher, in his Ecclesiastes, because he delivered the substance of that book in a discourse to the people, after his public reading of the law in the feast of tabernacles, according to this appointment here. 4. For what end it must be thus solemnly read. (1.) That the present generation might hereby keep up their acquaintance with the law of God, Deu 31:12. They must hear, that they may learn, and fear God, and observe to do their duty. See here what we are to aim at in hearing the word; we must hear, that we may learn and grow in knowledge; and every time we read the scriptures we shall find that there is still more and more to be learned out of them. We must learn, that we may fear God, that is, that we may be duly affected with divine things; and must fear God, that we may observe and do the words of his law; for in vain do we pretend to fear him if we do not obey him. (2.) That the rising generation might betimes be leavened with religion (Deu 31:13); not only that those who know something may thus know more, but that the children who have not known any thing may betimes know this, how much it is their interest as well as duty to fear God.

the king of Assyria brought men from Babylon, etc.--This was not Shalmaneser, but Esar-haddon (Eze 4:2). The places vacated by the captive Israelites he ordered to be occupied by several colonies of his own subjects from Babylon and other provinces. from Cuthah--the Chaldee form of Cush or Susiana, now Khusistan. Ava--supposed to be Ahivaz, situated on the river Karuns, which empties into the head of the Persian Gulf. Hamath--on the Orontes. Sepharvaim--Siphara, a city on the Euphrates above Babylon. placed them in the cities of Samaria, &c.--It must not be supposed that the Israelites were universally removed to a man. A remnant was left, chiefly however of the poor and lower classes, with whom these foreign colonists mingled; so that the prevailing character of society about Samaria was heathen, not Israelite. For the Assyrian colonists became masters of the land; and, forming partial intermarriages with the remnant Jews, the inhabitants became a mongrel race, no longer a people of Ephraim (Isa 7:6). These people, imperfectly instructed in the creed of the Jews, acquired also a mongrel doctrine. Being too few to replenish the land, lions, by which the land had been infested (Jdg 14:5; Sa1 17:34; Kg1 13:24; Kg1 20:36; Sol 4:8), multiplied and committed frequent ravages upon them. Recognizing in these attacks a judgment from the God of the land, whom they had not worshipped, they petitioned the Assyrian court to send them some Jewish priests who might instruct them in the right way of serving Him. The king, in compliance with their request, sent them one of the exiled priests of Israel [Kg2 17:27], who established his headquarters at Beth-el, and taught them how they should fear the Lord. It is not said that he took a copy of the Pentateuch with him, out of which he might teach them. Oral teaching was much better fitted for the superstitious people than instruction out of a written book. He could teach them more effectually by word of mouth. Believing that he would adopt the best and simplest method for them, it is unlikely that he took the written law with him, and so gave origin to the Samaritan copy of the Pentateuch [DAVIDSON, Criticism]. Besides, it is evident from his being one of the exiled priests, and from his settlement at Beth-el, that he was not a Levite, but one of the calf-worshipping priests. Consequently his instructions would be neither sound nor efficient.

Concerning Josiah we are here told, I. That he was very young when he began to reign (Kg2 22:1), only eight years old. Solomon says, Woe unto thee, O land! when thy king is a child; but happy art thou, O land! when thy king is such a child. Our English Israel had once a king that was such a child, Edward VI. Josiah, being young, had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave his grace to take warning by them. See Eze 18:14, etc. II. That he did that which was right in the sight of the Lord, Kg2 22:2. See the sovereignty of divine grace - the father passed by and left to perish in his sin, the son a chosen vessel. See the triumphs of that grace - Josiah born of a wicked father, no good education nor good example given him, but many about him who no doubt advised him to tread in his father's steps and few that gave him any good counsel, and yet the grace of God made him an eminent saint, cut him off from the wild olive and grafted him into the good olive, Rom 11:24. Nothing is too hard for that grace to do. He walked in a good way, and turned not aside (as some of his predecessors had done who began well) to the right hand nor to the left. There are errors on both hands, but God kept him in the right way; he fell neither into superstition nor profaneness. III. That he took care for the repair of the temple. This he did in the eighteenth year of his reign, Kg2 22:3. Compare Ch2 34:8. He began much sooner to seek the Lord (as appears, Ch2 34:3), but it is to be feared the work of reformation went slowly on and met with much opposition, so that he could not effect what he desired and designed, till his power was thoroughly confirmed. The consideration of the time we unavoidably lost in our minority should quicken us, when we have come to years, to act with so much the more vigour in the service of God. Having begun late we have need work hard. He sent Shaphan, the secretary of state, to Hilkiah the high priest, to take an account of the money that was collected for this use by the door-keepers (Kg2 22:4); for, it seems, they took much the same way of raising the money that Joash took, Kg2 12:9. When people gave by a little at a time the burden was insensible, and, the contribution being voluntary, it was not complained of. This money, so collected, he ordered him to lay out for the repair of the temple, Kg2 22:5, Kg2 22:6. And now, it seems, the workmen (as in the days of Joash) acquitted themselves so well that there was no reckoning made with them (Kg2 22:7), which is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of those that employed them I know not; a man should count money (we say) after his own father; it would not have been amiss to have reckoned with the workmen, that others also might be satisfied of their honesty. IV. That, in repairing the temple, the book of the law was happily found and brought to the king, Kg2 22:8, Kg2 22:10. Some think this book was the autograph, or original manuscript, of the five books of Moses, under his own hand; others think it was only an ancient and authentic copy. Most likely it was that which, by the command of Moses, was laid up in the most holy place, Deu 31:24, etc. 1. It seems, this book of the law was lost or missing. Perhaps it was carelessly mislaid and neglected, thrown by into a corner (as some throw their Bibles), by those that knew not the value of it, and forgotten there; or it was maliciously concealed by some of the idolatrous kings, or their agents, who were restrained by the providence of God or their own consciences from burning and destroying it, but buried it, in hopes it would never see the light again; or, as some think, it was carefully laid up by some of its friends, lest it should fall into the hands of its enemies. Whoever were the instruments of its preservation, we ought to acknowledge the hand of God in it. If this was the only authentic copy of the Pentateuch then in being, which had (as I may say) so narrow a turn for its life and was so near perishing, I wonder the hearts of all good people did not tremble for that sacred treasure, as Eli's for the ark, and I am sure we now have reason to thank God, upon our knees, for that happy providence by which Hilkiah found this book at this time, found it when he sought it not, Isa 65:1. If the holy scriptures had not been of God, they would not have been in being at this day; God's care of the Bible is a plain indication of his interest in it. 2. Whether this was the only authentic copy in being or no, it seems the things contained in it were new both to the king himself and to the high priest; for the king, upon the reading of it, rent his clothes. We have reason to think that neither the command for the king's writing a copy of the law, nor that for the public reading of the law every seventh year (Deu 17:18; Deu 31:10, Deu 31:11), had been observed for a long time; and when the instituted means of keeping up religion are neglected religion itself will soon go to decay. Yet, on the other hand, if the book of the law was lost, it seems difficult to determine what rule Josiah went by in doing that which was right in the sight of the Lord, and how the priests and people kept up the rites of their religion. I am apt to think that the people generally took up with abstracts of the law, like our abridgements of the statutes, which the priests, to save themselves the trouble of writing and the people of reading the book at large, had furnished them with - a sort of ritual, directing them in the observances of their religion, but leaving out what they thought fit, and particularly the promises and threatenings (Lev. 26 and Deu. 28, etc.), for I observe that these were the portions of the law which Josiah was so much affected with (Kg2 22:13), for these were new to him. No summaries, extracts, or collections, out of the Bible (though they may have their use) can be effectual to convey and preserve the knowledge of God and his will like the Bible itself. It was no marvel that the people were so corrupt when the book of the law was such a scarce thing among them; where that vision is not the people perish. Those that endeavoured to debauch them no doubt used all the arts they could to get that book out of their hands. The church of Rome could not keep up the use of images but by forbidding the use of the scripture. 3. It was a great instance of God's favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun. It is a sign that God has mercy in store for a people when he magnifies his law among them and makes that honourable, and furnishes them with means for the increase of scripture-knowledge. The translating of the scriptures into vulgar tongues was the glory, strength, and joy of the Reformation from Popery. It is observable that they were about a good work, repairing the temple, when they found the book of the law. Those that do their duty according to their knowledge shall have their knowledge increased. To him that hath shall be given. The book of the law was an abundant recompence for all their care and cost about the repair of the temple. 4. Hilkiah the priest was exceedingly well pleased with the discovery. "O," says he to Shaphan, "rejoice with me, for I have found the book of the law, heurēka, heurēka, - I have found, I have found, that jewel of inestimable value. Here, carry it to the king; it is the richest jewel of his crown. Read it before him. He walks in the way of David his father, and, if he be like him, he will love the book of the law and bid that welcome; that will be his delight and his counsellor."

HILKIAH FINDS THE BOOK OF THE LAW. (Kg2 22:8-15) Hilkiah said . . . I have found the book of the law in the house of the Lord, &c.--that is, the law of Moses, the Pentateuch. It was the temple copy which, had been laid (Deu 31:25-26) beside the ark in the most holy place. During the ungodly reigns of Manasseh and Amon--or perhaps under Ahaz, when the temple itself had been profaned by idols, and the ark also (Ch2 35:3) removed from its site; it was somehow lost, and was now found again during the repair of the temple [KEIL]. Delivered by Hilkiah the discoverer to Shaphan the scribe [Kg2 22:8], it was by the latter shown and read to the king. It is thought, with great probability, that the passage read to the king, and by which the royal mind was so greatly excited, was a portion of Deuteronomy, the twenty-eighth, twenty-ninth, and thirtieth chapters, in which is recorded a renewal of the national covenant, and an enumeration of the terrible threats and curses denounced against all who violated the law, whether prince or people. The impressions of grief and terror which the reading produced on the mind of Josiah have seemed to many unaccountable. But, as it is certain from the extensive and familiar knowledge displayed by the prophets, that there were numbers of other copies in popular circulation, the king must have known its sacred contents in some degree. But he might have been a stranger to the passage read him, or the reading of it might, in the peculiar circumstances, have found a way to his heart in a manner that he never felt before. His strong faith in the divine word, and his painful consciousness that the woeful and long-continued apostasies of the nation had exposed them to the infliction of the judgments denounced, must have come with overwhelming force on the heart of so pious a prince.

David often speaks with much affection both of the house of the Lord and of the courts of our God. Both without doors and within there was that which typified the grace of the gospel and shadowed out good things to come, of which the substance is Christ. I. There were those things in the open court, in the view of all the people, which were very significant. 1. There was the brazen altar, Ch2 4:1. The making of this was not mentioned in the Kings. On this all the sacrifices were offered, and it sanctified the gift. This altar was much larger than that which Moses made in the tabernacle; that was five cubits square, this was twenty cubits square. Now that Israel had become both numerous and more rich, and it was to be hoped more devout (for every age should aim to be wiser and better than that which went before it), it was expected that there would be a greater abundance of offerings brought to God's altar than had been. It was therefore made such a capacious scaffold that it might hold them all, and none might excuse themselves from bringing those temptations of their devotion by alleging that there was not room to receive them. God had greatly enlarged their borders; it was therefore fit that they should enlarge his altars. Our returns should bear some proportion to our receivings. It was ten cubits high, so that the people who worshipped in the courts might see the sacrifice burnt, and their eye might affect their heart with sorrow for sin: "It is of the Lord's mercies that I am not thus consumed, and that this is accepted as an expiation of my guilt." They might thus be led to consider the great sacrifice which should be offered in the fulness of time to take away sin and abolish death, which the blood of bulls and goats could not possibly do. And with the smoke of the sacrifices their hearts might ascend to heaven in holy desires towards God and his favour. In all our devotions we must keep the eye of faith fixed upon Christ, the great propitiation. How they went up to this altar, and carried the sacrifices up to it, we are not told; some think by a plain ascent like a hill: if by steps, doubtless they were so contrived as that the end of the law (mentioned Exo 20:26) might be answered. 2. There was the molten sea, a very large brass pan, in which they put water for the priests to wash in, Ch2 4:2, Ch2 4:6. It was put just at the entrance into the court of the priests, like the font at the church door. If it were filled to the brim, it would hold 3000 baths (as here, Ch2 4:5), but ordinarily there were only 2000 baths in it, Kg1 7:26. The Holy Ghost by this signified, (1.) Our great gospel privilege, that the blood of Christ cleanseth from all sin, Jo1 1:7. To us there is a fountain opened for all believers (who are spiritual priests, Rev 1:5, Rev 1:6), nay, for all the inhabitants of Jerusalem to wash in, from sin, which is uncleanness. There is a fulness of merit in Jesus Christ for all those that by faith apply to him for the purifying of their consciences, that they might serve the living God, Heb 9:14. (2.) Our great gospel duty, which is to cleanse ourselves by true repentance from all the pollutions of the flesh and the corruption that is in the world. Our hearts must be sanctified, or we cannot sanctify the name of God. Those that draw nigh to God must cleanse their hands, and purify their hearts, Jam 4:8. If I was thee not, thou hast no part with me; and he that is washed still needs to wash his feet, to renew his repentance, whenever he goes in to minister, Joh 13:10. 3. There were ten lavers of brass, in which they washed such things as they offered for the burnt-offerings, Ch2 4:6. As the priests must be washed, so must the sacrifices. We must not only purify ourselves in preparation for our religious performances, but carefully put away all those vain thoughts and corrupt aims which cleave to our performances themselves and pollute them. 4. The doors of the court were overlaid with brass (Ch2 4:9), both for strength and beauty, and that they might not be rotted with the weather, to which they were exposed. Gates of brass we read of, Psa 107:16. II. There were those things in the house of the Lord (into which the priests alone went to minister) that were very significant. All was gold there. The nearer we come to God the purer we must be, the purer we shall be. 1. There were ten golden candlesticks, according to the form of that one which was in the tabernacle, Ch2 4:7. The written word is a lamp and a light, shining in a dark place. In Moses's time they had but one candlestick, the Pentateuch; but the additions which, in process of time, were to be made of other books of scripture might be signified by this increase of the number of the candlesticks. Light was growing. The candlesticks are the churches, Rev 1:20. Moses set up but one, the church of the Jews; but, in the gospel temple, not only believers, but churches, are multiplied. 2. There were ten golden tables (Ch2 4:8), tables whereon the show-bread was set, Ch2 4:19. Perhaps every one of the tables had twelve loaves of show-bread on it. As the house was enlarged, the house-keeping was. In my father's house there is bread enough for the whole family. To those tables belonged 100 golden basins, or dishes; for God's table is well furnished. 3. There was a golden altar (Ch2 4:19), on which they burnt incense. It is probable that this was enlarged in proportion to the brazen altar. Christ, who once for all made atonement for sin, ever lives, making intercession, in virtue of that atonement.

Then--in such case, without necessarily referring to order of time. Lo, I come--I am prepared to do, &c. in the volume of the book--roll of the book. Such rolls, resembling maps, are still used in the synagogues. written of me--or on me, prescribed to me (Kg2 22:13). The first is the sense adopted by Paul. In either case, the Pentateuch, or law of Moses, is meant, and while it contains much respecting Christ directly, as Gen 3:15; Gen 49:10; Deu 18:15, and, indirectly, in the Levitical ritual, there is nowhere any allusion to David.

Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Isa 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mat 8:17; Mar 15:28; Luk 22:37; Joh 12:38; Act 8:28-35; Rom 10:16; Pe1 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mar 9:12; Rom 4:25; Co1 15:3; Co2 5:21; Pe1 1:19; Pe1 2:21-25; Jo1 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [PALEY]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). HILLEL maintained that Messiah has already come in the person of Hezekiah. BUXTORF states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see HENGSTENBERG, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [GESENIUS], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Isa 53:4-6, Isa 53:9, Isa 53:11; contrast Jer 20:7; Jer 15:10-21; Psa 137:8-9). Isa 53:9 can hold good of none other. The objection that the sufferings (Isa 53:1-10) referred to are represented as past, the glorification alone as future (Isa 52:13-15; Isa 53:11-12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second. Behold--awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, Joh 19:14). my servant--Messiah (Isa 42:1). deal prudently--rather, "prosper" [GESENIUS] as the parallel clause favors (Isa 53:10). Or, uniting both meanings, "shall reign well" [HENGSTENBERG]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Isa 53:12) corresponds; the section (Isa 52:13; Isa 53:12) begins as it ends with His final glory. extolled--elevated (Mar 16:19; Eph 1:20-22; Pe1 3:22).

roll of a book--a book formed of prepared skins made into a roll. Compare "volume of the book," that is, the Pentateuch (Psa 40:7). It does not follow that his prophecies were not before committed to writing; what is implied is, they were now written together in one volume, so as to be read continuously to the Jews in the temple. against . . . nations-- (Jer 25:15, &c.). from . . . days of Josiah-- (Jer 25:3). From Josiah's thirteenth year (Jer 1:2).

He calls for the magicians, who more than once had been detected in imposture. He neglects God, and Daniel, whose fame as an interpreter was then well-established. The world wishes to be deceived and shuts its eyes against the light [CALVIN]. The Hebrews think the words were Chaldee, but in the old Hebrew character (like that now in the Samaritan Pentateuch). third ruler--The first place was given to the king; the second, to the son of the king, or of the queen; the third, to the chief of the satraps.

great things of . . . law-- (Deu 4:6, Deu 4:8; Psa 19:8; Psa 119:18, Psa 119:72; Psa 147:19-20). MAURER not so well translates, "the many things of My law." my law--as opposed to their inventions. This reference of Hosea to the Pentateuch alone is against the theory that some earlier written prophecies have not come down to us. strange thing--as if a thing with which they had nothing to do.

Five times Christ was seen the same day that he rose: by Mary Magdalene alone in the garden (Joh 20:14), by the women as they were going to tell the disciples (Mat 28:9), by Peter alone, by the two disciples going to Emmaus, and now at night by the eleven, of which we have an account in these verses, as also Joh 20:19. Observe, 1. The great surprise which his appearing gave them. He came in among them very seasonably, as they were comparing notes concerning the proofs of his resurrection: As they thus spoke, and were ready perhaps to put it to the question whether the proofs produced amounted to evidence sufficient of their Master's resurrection or no, and how they should proceed, Jesus himself stood in the midst of them, and put it out of question. Note, Those who make the best use they can of their evidences for their comfort may expect further assurances, and that the Spirit of Christ will witness with their spirits (as Christ here witnessed with the disciples, and confirmed their testimony) that they are the children of God, and risen with Christ. Observe, 1. The comfort Christ spoke to them: Peace be unto you. This intimates in general that it was a kind visit which Christ now paid them, a visit of love and friendship. Though they had very unkindly deserted him in his sufferings, yet he takes the first opportunity of seeing them together; for he deals not with us as we deserve. They did not credit those who had seen him; therefore he comes himself, that they might not continue in their disconsolate incredulity. He had promised that after his resurrection he would see them in Galilee; but so desirous was he to see them, and satisfy them, that he anticipated the appointment and sees them at Jerusalem. Note, Christ is often better than his word, but never worse. Now his first word to them was, Peace be to you; not in a way of compliment, but of consolation. This was a common form of salutation among the Jews, and Christ would thus express his usual familiarity with them, though he had now entered into his state of exaltation. Many, when they are advanced, forget their old friends and take state upon them; but we see Christ as free with them as ever. Thus Christ would at the first word intimate to them that he did not come to quarrel with Peter for denying him and the rest for running away from him; no, he came peaceably, to signify to them that he had forgiven them, and was reconciled to them. 2. The fright which they put themselves into upon it (Luk 24:37): They were terrified, supposing that they had seen a spirit, because he came in among them without any noise, and was in the midst of them ere they were aware. The word used (Mat 14:26), when they said It is a spirit, is phantasma, it is a spectre, an apparition; but the word here used is pneuma, the word that properly signifies a spirit; they supposed it to be a spirit not clothed with a real body. Though we have an alliance and correspondence with the world of spirits, and are hastening to it, yet while we are here in this world of sense and matter it is a terror to us to have a spirit so far change its own nature as to become visible to us, and conversable with us, for it is something, and bodes something, very extraordinary. II. The great satisfaction which his discourse gave them, wherein we have, 1. The reproof he gave them for their causeless fears: Why are you troubled, and why do frightful thoughts arise in your hearts? Luk 24:38. Observe here, (1.) That when at any time we are troubled, thoughts are apt to rise in our hearts that do us hurt. Sometimes the trouble is the effect of the thoughts that arise in our hearts; our griefs and fears take rise from those things that are the creatures of our own fancy. Sometimes the thoughts arising in the heart are the effect of the trouble, without are fightings and then within are fears. Those that are melancholy and troubled in mind have thoughts arising in their hearts which reflect dishonour upon God, and create disquiet to themselves. I am cut off from thy sight. The Lord has forsaken and forgotten me. (2.) That many of the troublesome thoughts with which our minds are disquieted arise from our mistakes concerning Christ. They here thought that they had seen a spirit, when they saw Christ, and that put them into this fright. We forget that Christ is our elder brother, and look upon him to be at as great a distance from us as the world of spirits is from this world, and therewith terrify ourselves. When Christ is by his Spirit convincing and humbling us, when he is by his providence trying and converting us, we mistake him, as if he designed our hurt, and this troubles us. (3.) That all the troublesome thoughts which rise in our hearts at any time are known to the Lord Jesus, even at the first rise of them, and they are displeasing to him. He chid his disciples for such thoughts, to teach us to chide ourselves for them. Why art thou cast down, O my soul? Why art thou troubled? Why do thoughts arise that are neither true nor good, that have neither foundation nor fruit, but hinder our joy in God, unfit us for our duty, give advantage to Satan, and deprive us of the comforts laid up for us? 2. The proof he gave them of his resurrection, both for the silencing of their fears by convincing them that he was not a spirit, and for the strengthening of their faith in that doctrine which they were to preach to the world by giving them full satisfaction concerning his resurrection. Two proofs he gives them: - (1.) He shows them his body, particularly his hands and his feet. They saw that he had the shape, and features, and exact resemblance, of their Master; but is it not his ghost? "No," saith Christ, "behold my hands and my feet; you see I have hands and feet, and therefore have a true body; you see I can move these hands and feet, and therefore have a living body; and you see the marks of the nails in my hands and feet, and therefore it is my own body, the same that you saw crucified, and not a borrowed one." He lays down this principle - that a spirit has not flesh and bones; it is not compounded of gross matter, shaped into various members, and consisting of divers heterogeneous parts, as our bodies are. He does not tell us what a spirit is (it is time enough to know that when we go to the world of spirits), but what it is not: It has not flesh and bones. Now hence he infers, "It is I myself, whom you have been so intimately acquainted with, and have had such familiar conversation with; it is I myself, whom you have reason to rejoice in, and not to be afraid of." Those who know Christ aright, and know him as theirs, will have no reason to be terrified at his appearances, at his approaches. [1.] He appeals to their sight, shows them his hands and his feet, which were pierced with the nails. Christ retained the marks of them in his glorified body, that they might be proofs that it was he himself; and he was willing that they should be seen. He afterwards showed them to Thomas, for he is not ashamed of his sufferings for us; little reason then have we to be ashamed of them, or of ours for him. As he showed his wounds here to his disciples, for the enforcing of his instructions to them, so he showed them to his Father, for the enforcing of his intercessions with him. He appears in heaven as a Lamb that had been slain (Rev 5:6); his blood speaks, Heb 12:24. He makes intercession in the virtue of his satisfaction; he says to the Father, as here to the disciples, Behold my hands and my feet, Zac 13:6, Zac 13:7. [2.] He appeals to their touch: Handle me, and see. He would not let Mary Magdalene touch him at that time, Joh 20:17. But the disciples here are entrusted to do it, that they who were to preach his resurrection, and to suffer for doing so, might be themselves abundantly satisfied concerning it. He bade them handle him, that they might be convinced that he was not a spirit. If there were really no spirits, or apparitions of spirits (as by this and other instances it is plain that the disciples did believe there were), this had been a proper time for Christ to have undeceived them, by telling them there were no such things; but he seems to take it for granted that there have been and may be apparitions of spirits, else what need was there of so much pains to prove that he was not one? There were many heretics in the primitive times, atheists I rather think they were, who said that Christ had never any substantial body, but that it was a mere phantasm, which was neither really born nor truly suffered. Such wild notions as these, we are told, the Valentinians and Manichees had, and the followers of Simon Magus; they were called Dokētai and Phantusiastai. Blessed be God, these heresies have long since been buried; and we know and are sure that Jesus Christ was no spirit or apparition, but had a true and real body, even after his resurrection. (2.) He eats with them, to show that he had a real and true body, and that he was willing to converse freely and familiarly with his disciples, as one friend with another. Peter lays a great stress upon this (Act 10:41): We did eat and drink with him after he rose from the dead. [1.] When they saw his hands and his feet, yet they knew not what to say, They believed not for joy, and wondered, Luk 24:41. It was their infirmity that they believed not, that yet they believed not, eti apistountōn autōn - they as yet being unbelievers. This very much corroborates the truth of Christ's resurrection that the disciples were so slow to believe it. Instead of stealing away his body, and saying, He is risen, when he is not, as the chief priests suggested they would do, they are ready to say again and again, He is not risen, when he is. Their being incredulous of it at first, and insisting upon the utmost proofs of it, show that when afterwards they did believe it, and venture their all upon it, it was not but upon the fullest demonstration of the thing that could be. But, though it was their infirmity, yet it was an excusable one; for it was not from any contempt of the evidence offered them that they believed not: but, First, They believed not for joy, as Jacob, when he was told that Joseph was alive; they thought it too good news to be true. When the faith and hope are therefore weak because the love and desires are strong, that weak faith shall be helped, and not rejected. Secondly, They wondered; they thought it not only too good, but too great, to be true, forgetting both the scriptures and the power of God. [2.] For their further conviction and encouragement, he called for some meat. He sat down to meat with the two disciples at Emmaus, but it is not said that he did eat with them; now, lest that should be made an objection, he here did actually eat with them and the rest, to show that his body was really and truly returned to life, though he did not eat and drink, and converse constantly, with them, as he had done (and as Lazarus did after his resurrection, who not only returned to life, but to his former state of life, and to die again), because it was not agreeable to the economy of the state he was risen to. They gave him a piece of a broiled fish, and of a honey-comb, Luk 24:42. The honey-comb, perhaps, was used as sauce to the broiled fish, for Canaan was a land flowing with honey. This was mean fare; yet, if it be the fare of the disciples, their Master will fare as they do, because in the kingdom of our Father they shall fare as he does, shall eat and drink with him in his kingdom. 3. The insight he gave them into the word of God, which they had heard and read, by which faith in the resurrection of Christ is wrought in them, and all the difficulties are cleared. (1.) He refers them to the word which they had heard from him when he was with them, and puts them in mind of that as the angel had done (Luk 24:44): These are the words which I said unto you in private, many a time, while I was yet with you. We should better understand what Christ does, if we did but better remember what he hath said, and had but the art of comparing them together. (2.) He refers them to the word they had read in the Old Testament, to which the word they had heard from him directed them: All things must be fulfilled which were written. Christ had given them this general hint for the regulating of their expectations - that whatever they found written concerning the Messiah, in the Old Testament, must be fulfilled in him, what was written concerning his sufferings as well as what was written concerning his kingdom; these God had joined together in the prediction, and it could not be thought that they should be put asunder in the event. All things must be fulfilled, even the hardest, even the heaviest, even the vinegar; he could not die till he had that, because he could not till then say, It is finished. The several parts of the Old Testament are here mentioned, as containing each of them things concerning Christ: The law of Moses, that is, the Pentateuch, or the five books written by Moses, - the prophets, containing not only the books that are purely prophetical, but those historical books that were written by prophetical men, - the Psalms, containing the other writings, which they called the Hagiographa. See in what various ways of writing God did of old reveal his will; but all proceeded from one and the self-same Spirit, who by them gave notice of the coming and kingdom of the Messiah; for to him bore all the prophets witness. (3.) By an immediate present work upon their minds, of which they themselves could not but be sensible, he gave them to apprehend the true intent and meaning of the Old Testament prophecies of Christ, and to see them all fulfilled in him: Then opened he their understanding, that they might understand the scriptures, Luk 24:45. In his discourse with the two disciples he took the veil from off the text, by opening the scriptures; here he took the veil from off the heart, by opening the mind. Observe here, [1.] That Jesus Christ by his Spirit operates on the minds of men, on the minds of all that are his. He has access to our spirits, and can immediately influence them. It is observable how he did now after his resurrection give a specimen of those two great operations of his Spirit upon the spirits of men, his enlightening the intellectual faculties with a divine light, when he opened the understandings of his disciples, and his invigorating the active powers with a divine heat, when he made their hearts burn within them. [2.] Even good men need to have their understandings opened; for though they are not darkness, as they were by nature, yet in many things they are in the dark. David prays, Open mine eyes. Give me understanding. And Paul, who knows so much of Christ, sees his need to learn more. [3.] Christ's way of working faith in the soul, and gaining the throne there, is by opening the understanding to discern the evidence of those things that are to be believed. Thus he comes into the soul by the door, while Satan, as a thief and a robber, climbs up some other way. [4.] The design of opening the understanding is that we may understand the scriptures; not that we may be wise above what is written, but that we may be wiser in what is written, and may be made wise to salvation by it. The Spirit in the word and the Spirit in the heart say the same thing. Christ's scholars never learn above their bibles in this world; but they need to be learning still more and more out of their bibles, and to grow more ready and mighty in the scriptures. That we may have right thoughts of Christ, and have our mistakes concerning him rectified, there needs no more than to be made to understand the scriptures. 4. The instructions he gave them as apostles, who were to be employed in setting up his kingdom in the world. They expected, while their Master was with them, that they should be preferred to posts of honour, of which they thought themselves quite disappointed when he was dead. "No," saith, he, "you are now to enter upon them; you are to be witnesses of these things (Luk 24:48), to carry the notice of them to all the world; not only to report them as matter of news, but to assert them as evidence given upon the trial of the great cause that has been so long depending between God and Satan, the issue of which must be the casting down and casting out of the prince of this world. You are fully assured of these things yourselves, you are eye and ear-witnesses of them; go, and assure the world of them; and the same Spirit that has enlightened you shall go along with you for the enlightening of others." Now here they are told, (1.) What they must preach. They must preach the gospel, must preach the New Testament as the full accomplishment of the Old, as the continuation and conclusion of divine revelation. They must take their bibles along with them (especially when they preached to the Jews; nay, and Peter, in his first sermon to the Gentiles, directed them to consult the prophets, Act 10:43), and must show people how it was written of old concerning the Messiah, and the glories and graces of his kingdom, and then must tell them how, upon their certain knowledge, all this was fulfilled in the Lord Jesus. [1.] The great gospel truth concerning the death and resurrection of Jesus Christ must be published to the children of men (Luk 24:46): Thus it was written in the sealed book of the divine counsels from eternity, the volume of that book of the covenant of redemption; and thus it was written in the open book of the Old Testament, among the things revealed; and therefore thus it behoved Christ to suffer, for the divine counsels must be performed, and care taken that no word of God fall to the ground. "Go, and tell the world," First, "That Christ suffered, as it was written of him. Go, preach Christ crucified; be not ashamed of his cross, not ashamed of a suffering Jesus. Tell them what he suffered, and why he suffered, and how all the scriptures of the Old Testament were fulfilled in his sufferings. Tell them that it behoved him to suffer, that it was necessary to the taking away of the sin of the world, and the deliverance of mankind from death and ruin: nay, it became him to be perfected through sufferings," Heb 2:10. Secondly, "That he rose from the dead on the third day, by which not only all the offence of the cross was rolled away, but he was declared to be the Son of God with power, and in this also the scriptures were fulfilled (see Co1 15:3, Co1 15:4); go, tell the world how often you saw him after he rose from the dead, and how intimately you conversed with him. Your eyes see" (as Joseph said to his brethren, when his discovering himself to them was as life from the dead) "that it is my mouth that speaketh unto you, Gen 45:12. Go, and tell them, then, that he that was dead is alive, and lives for evermore, and has the keys of death and the grave," [2.] The great gospel duty of repentance must be pressed upon the children of men. Repentance for sin must be preached in Christ's name, and by his authority, Luk 24:47. All men every where must be called and commanded to repent, Act 17:30. "Go, and tell all people that the God that made them, and the Lord that bought them, expects and requires that, immediately upon this notice given, they turn from the worship of the gods that they have made to the worship of the God that made them; and not only so, but from serving the interests of the world and the flesh; they must turn to the service of God in Christ, must mortify all sinful habits, and forsake all sinful practices. Their hearts and lives must be changed, and they must be universally renewed and reformed." [3.] The great gospel privilege of the remission of sins must be proposed to all, and assured to all that repent, and believe the gospel. "Go, tell a guilty world, that stands convicted and condemned at God's bar, that an act of indemnity has passed the royal assent, which all that repent and believe shall have the benefit of, and not only be pardoned, but preferred by. Tell them that there is hope concerning them." (2.) To whom they must preach. Whither must they carry these proposals, and how far does their commission extend? They are here told, [1.] That they must preach this among all nations. They must disperse themselves, like the sons of Noah after the flood, some one way and some another, and carry this light along with them wherever they go. The prophets had preached repentance and remission to the Jews, but the apostles must preach them to all the world. None are exempted from the obligations the gospel lays upon men to repent, nor are any excluded from those inestimable benefits which are included in the remission of sins, but those that by their unbelief and impenitency put a bar in their own door. [2.] That they must begin at Jerusalem There they must preach their first gospel sermon; there the gospel church must be first formed; there the gospel day must dawn, and thence that light shall go forth which must take hold on the ends of the earth. And why must they begin there? First, Because thus it was written, and therefore it behoved them to take this method. The word of the Lord must go forth from Jerusalem, Isa 2:3. And see Joe 2:32; Joe 3:16; Oba 1:21; Zac 14:8. Secondly, Because there the matters of fact on which the gospel was founded were transacted; and therefore there they were first attested, where, if there had been any just cause for it, they might be best contested and disproved. So strong, so bright, is the first shining forth of the glory of the risen Redeemer that it dares face those daring enemies of his that had put him to an ignominious death, and sets them at defiance. "Begin at Jerusalem, that the chief priests may try their strength to crush the gospel, and may rage to see themselves disappointed." Thirdly, Because he would give us a further example of forgiving enemies. Jerusalem had put the greatest affronts imaginable upon him (both the rulers and the multitude), for which that city might justly have been excepted by name out of the act of indemnity; but no, so far from that, the first offer of gospel grace is made to Jerusalem, and thousands there are in a little time brought to partake of that grace. (3.) What assistance they should have in preaching. It is a vast undertaking that they are here called to, a very large and difficult province, especially considering the opposition this service would meet with, and the sufferings it would be attended with. If therefore they ask, Who is sufficient for these things? here is an answer ready: Behold, I send the promise of my Father upon you, and you shall be endued with power from on high, Luk 24:49. He here assures them that in a little time the Spirit should be poured out upon them in greater measures than ever, and they should thereby be furnished with all those gifts and graces which were necessary to their discharge of this great trust; and therefore they must tarry at Jerusalem, and not enter upon it till this be done. Note, [1.] Those who receive the Holy Ghost are thereby endued with a power from on high, a supernatural power, a power above any of their own; it is from on high, and therefore draws the soul upward, and makes it to aim high. [2.] Christ's apostles could never have planted his gospel, and set up his kingdom in the world, as they did, if they had not been endued with such a power; and their admirable achievements prove that there was an excellency of power going along with them. [3.] This power from on high was the promise of the Father, the great promise of the New Testament, as the promise of the coming of Christ was of the Old Testament. And, if it be the promise of the Father, we may be sure that the promise is inviolable and the thing promised invaluable. [4.] Christ would not leave his disciples till the time was just at hand for the performing of this promise. It was but ten days after the ascension of Christ that there came the descent of the Spirit. [5.] Christ's ambassadors must stay till they have their powers, and not venture upon their embassy till they have received full instructions and credentials. Though, one would think, never was such haste as now for the preaching of the gospel, yet the preachers must tarry till they be endued with power from on high, and tarry at Jerusalem, though a place of danger, because there this promise of the Father was to find them, Joe 2:28.

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

For--The propagation of the Church from Christ, as that of Eve from Adam, is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest manuscripts omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by it, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: Eph 5:32 proves this: His earthly mother as such, also, He holds in secondary account as compared with His spiritual Bride (Luk 2:48-49; Luk 8:19-21; Luk 11:27-28). He shall again leave His Father's abode to consummate the union (Mat 25:1-10; Rev 19:7). they two shall be one flesh--So the Samaritan Pentateuch, the Septuagint, &c., read (Gen 2:24), instead of "they shall be one flesh." So Mat 19:5. In natural marriage, husband and wife combine the elements of one perfect human being: the one being incomplete without the other. So Christ, as God-man, is pleased to make the Church, the body, a necessary adjunct to Himself, the Head. He is the archetype of the Church, from whom and according to whom, as the pattern, she is formed. He is her Head, as the husband is of the wife (Rom 6:5; Co1 11:3; Co1 15:45). Christ will never allow any power to sever Himself and His bride, indissolubly joined (Mat 19:6; Joh 10:28-29; Joh 13:1).

I charge--Greek, "I adjure you." read unto all--namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (Rev 1:3). The "all" includes women and children, and especially those who could not read it themselves (Deu 31:12; Jos 8:33-35). What Paul commands with an adjuration, Rome forbids under a curse [BENGEL]. Though these Epistles had difficulties, the laity were all to hear them read (Pe1 4:11; Pe2 3:10; even the very young, Ti2 1:5; Ti2 3:15). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.