Resultados para: "SCAB"

<p>I. Concerning the plague of leprosy we may observe in general, 1. That it was rather an uncleanness than a disease; or, at least, so the law considered it, and therefore employed not the physicians but the priests about it. Christ is said to cleanse lepers, not to cure them. We do not read of any that died of the leprosy, but it rather buried them alive, by rendering them unfit for conversation with any but such as were infected like themselves. Yet there is a tradition that Pharaoh, who sought to kill Moses, was the first that ever was struck with this disease, and that he died of it. It is said to have begun first in Egypt, whence it spread into Syria. It was very well known to Moses, when he put his own hand into his bosom and took it out leprous. 2. That it was a plague inflicted immediately by the hand of God, and came not from natural causes, as other diseases; and therefore must be managed according to a divine law. Miriam&#039;s leprosy, and Gehazi&#039;s, and king Uzziah&#039;s, were all the punishments of particular sins: and, if generally it was so, no marvel there was so much care taken to distinguish it from a common distemper, that none might be looked upon as lying under this extraordinary token of divine displeasure but those that really were so. 3. That it is a plague not now known in the world; what is commonly called the leprosy is of a quite different nature. This seems to have been reserved as a particular scourge for the sinners of those times and places. The Jews retained the idolatrous customs they had learnt in Egypt, and therefore God justly caused this with some others of the diseases of Egypt to follow them. Yet we read of Naaman the Syrian, who was a leper, Kg2 5:1. 4. That there were other breakings-out in the body which did very much resemble the leprosy, but were not it, which might make a man sore and loathsome and yet not ceremonially unclean. Justly are our bodies called vile bodies, which have in them the seeds of so many diseases, by which the lives of so many are made bitter to them. 5. That the judgment of it was referred to the priests. Lepers were looked upon as stigmatized by the justice of God, and therefore it was left to his servants the priests, who might be presumed to know his mark best, to pronounce who were lepers and who were not. All the Jews say, &quot;Any priest, though disabled by a blemish to attend the sanctuary, might be a judge of the leprosy, provided the blemish were not in his eye. And he might&quot; (they say) &quot;take a common person to assist him in the search, but the priest only must pronounce the judgment.&quot; 6. That it was a figure of the moral pollution of men&#039;s minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse us; for herein the power of his grace infinitely transcends that of the legal priesthood, that the priest could only convict the leper (for by the law is the knowledge of sin), but Christ can cure the leper, he can take away sin. Lord, if thou wilt, thou canst make me clean, which was more than the priests could do, Mat 8:2. Some think that the leprosy signified, not so much sin in general as a state of sin, by which men are separated from God (their spot not being the spot of God&#039;s children), and scandalous sin, for which men are to be shut out from the communion of the faithful. It is a work of great importance, but of great difficulty, to judge of our spiritual state: we have all cause to suspect ourselves, being conscious to ourselves of sores and spots, but whether clean or unclean is the question. A man might have a scab (Lev 13:6) and yet be clean: the best have their infirmities; but, as there were certain marks by which to know that it was a leprosy, so there are characters of such as are in the gall of bitterness, and the work of ministers is to declare the judgment of leprosy and to assist those that suspect themselves in the trial of their spiritual state, remitting or retaining sin. And hence the keys of the kingdom of heaven are said to be given to them, because they are to separate between the precious and the vile, and to judge who are fit as clean to partake of the holy things and who as unclean must be debarred from them.
II. Several rules are here laid down by which the judgment of the priest must be governed. 1. If the sore was but skin-deep, it was to be hoped it was not the leprosy, Lev 13:4. But, if it was deeper than the skin, the man must be pronounced unclean, Lev 13:3. The infirmities that consist with grace do not sink deep into the soul, but the mind still serves the law of God, and the inward man delights in it, Rom 7:22, Rom 7:25. But if the matter be really worse than it shows, and the inwards be infected, the case is dangerous. 2. If the sore be at a stay, and do not spread, it is no leprosy, Lev 13:4, Lev 13:5. But if it spread much abroad, and continue to do so after several inspections, the case is bad, Lev 13:7, Lev 13:8. If men do not grow worse, but a stop be put to the course of their sins and their corruptions be checked, it is to be hoped they will grow better; but if sin get ground, and they become worse every day, they are going downhill. 3. If there was proud raw flesh in the rising, the priest needed not to wait any longer, it was certainly a leprosy, Lev 13:10, Lev 13:11. Nor is there any surer indication of the badness of a man&#039;s spiritual state than the heart&#039;s rising in self-conceit, confidence in the flesh, and resistance of the reproofs of the word and strivings of the Spirit. 4. If the eruption, whatever it was, covered all the skin from head to foot, it was no leprosy (Lev 13:12, Lev 13:13); for it was an evidence that the vitals were sound and strong, and nature hereby helped itself, throwing out what was burdensome and pernicious. There is hope in the small-pox when they come out well: so if men freely confess their sins, and hide them not, there is no danger comparable to theirs that cover their sins. Some gather this from it, that there is more hope of the profane than of hypocrites. The publicans and harlots went into the kingdom of heaven before scribes and Pharisees. In one respect, the sudden breakings-out of passion, though bad enough, are not so dangerous as malice concealed. Others gather this, that, if we judge ourselves, we shall not be judged; if we see and own that there is no health in us, no soundness in our flesh, by reason of sin, we shall find grace in the eyes of the Lord. 5. The priest must take time in making his judgment, and not give it rashly. If the matter looked suspicious, he must shut up the patient seven days, and then seven days more, that his judgment might be according to truth. This teaches all, both ministers and people, not to be hasty in their censures, nor to judge any thing before the time. If some men&#039;s sins go before unto judgment, the sins of others follow after, and so men&#039;s good works; therefore let nothing be done suddenly, Ti1 5:22, Ti1 5:24, Ti1 5:25. 6. If the person suspected was found to be clean, yet he must wash his clothes (Lev 13:6), because he had been under the suspicion, and there had been in him that which gave ground for the suspicion. Even the prisoner that is acquitted must go down on his knees. We have need to be washed in the blood of Christ from our spots, though they be not leprosy-spots; for who can say, I am pure from sin? though there are those who through grace are innocent from the great transgression.</p>

<p>But if the scab spread much abroad in the skin--Those doubtful cases, when they assumed a malignant character, appeared in one of two forms, apparently according to the particular constitution of the skin or of the habit generally. The one was &quot;somewhat dark&quot; [Lev 13:6] --that is, the obscure or dusky leprosy, in which the natural color of the hair (which in Egypt and Palestine is black) is not changed, as is repeatedly said in the sacred code, nor is there any depression in the dusky spot, while the patches, instead of keeping stationary to their first size, are perpetually enlarging their boundary. The patient laboring under this form was pronounced unclean by the Hebrew priest or physician, and hereby sentenced to a separation from his family and friends--a decisive proof of its being contagious.</p>

<p>The priesthood being confined to one particular family, and entailed upon all the male issue of that family throughout their generations, it was very likely that some or other in after-ages that were born to the priesthood would have natural blemishes and deformities: the honour of the priesthood would not secure them from any of those calamities which are common to men. Divers blemishes are here specified; some that were ordinarily for life, as blindness; others that might be for a time, as a scurf or scab, and, when they were gone, the disability ceased. Now,
I. The law concerning priests that had blemishes was, 1. That they might live upon the altar (Lev 21:22): He shall eat of the sacrifices with the other priests, even the most holy things, such as the show-bread and the sin-offerings, as well as the holy things, such as the tithes and first-fruits, and the priests&#039; share of the peace-offerings. The blemishes were such as they could not help, and therefore, though they might not work, they must not starve. Note, None must be abused for their natural infirmities. Even the deformed child in the family must have its child&#039;s part. 2. Yet they must not serve at the altar, at either of the altars, nor be admitted to attend or assist the other priests in offering sacrifice or burning incense, Lev 21:17, Lev 21:21, Lev 21:23. Great men choose to have such servants about them as are sightly, and it was fit that the great God should have such in his house then, when he was pleased to manifest his glory in external indications of it. But it was especially requisite that comely men should be chosen to minister about holy things, for the sake of the people, who were apt to judge according to outward appearance, and to think meanly of the service, how honourable soever it was made by the divine institution, of those that performed it looked despicably or went about it awkwardly. This provision God made for the preserving of the reputation of his altar, that it might not at any time fall under contempt. It was for the credit of the sanctuary that none should appear there who were any way disfigured, either by nature or accident.
II. Under the gospel, 1. Those that labour under any such blemishes as these have reason to thank God that they are not thereby excluded from offering spiritual sacrifices to God; nor, if otherwise qualified for it, from the office of the ministry. There is many a healthful beautiful soul lodged in a crazy deformed body. Yet, 2. We ought to infer hence how incapable those are to serve God acceptably whose minds are blemished and deformed by any reigning vice. Those are unworthy to be called Christians, and unfit to be employed as minsters, that are spiritually blind, and lame, and crooked, whose sins render them scandalous and deformed, so as that the offerings of the Lord are abhorred for their sakes. The deformities of Hophni and Phinehas were worse than any of the blemishes here mentioned. Let such therefore as are openly vicious be put out of the priesthood as polluted persons; and let all that are made to our God spiritual priests be before him holy and without blemish, and comfort themselves with this, that, though in this imperfect state they have spots that are the spots of God&#039;s children, yet they shall shortly appear before the throne of God without spot, or wrinkle, or any such thing.</p>

<p>These verses represent things sadly unhinged and out of order in Israel, both the people and the prince uneasy.
I. Here is the people fretting, and speaking against God himself (as it is interpreted, Psa 78:19), notwithstanding his glorious appearances both to them and for them. Observe,
1. Who were the criminals. (1.) The mixed multitude began, they fell a lusting, Num 11:4. The rabble that came with them out of Egypt, expecting only the land of promise, but not a state of probation in the way to it. They were hangers on, who took hold of the skirts of the Jews, and would go with them only because they knew not how to live at home, and were disposed to seek their fortunes (as we say) abroad. These were the scabbed sheep that infected the flock, the leaven that leavened the whole lump. Note, A few factious, discontented, ill-natured people, may do a great deal of mischief in the best societies, if great care be not taken to discountenance them. Such as these are an untoward generation, from which it is our wisdom to save ourselves, Act 2:40. (2.) Even the children of Israel took the infection, as we are informed, Num 11:4. The holy seed joined themselves to the people of these abominations. The mixed multitude here spoken of were not numbered with the children of Israel, but were set aside as a people God made no account of; and yet the children of Israel, forgetting their own character and distinction, herded themselves with them and learned their way, as if the scum and outcasts of the camp were to be the privy-counsellors of it. The children of Israel, a people near to God and highly privileged, yet drawn into rebellion against him! O how little honour has God in the world, when even the people which he formed for himself, to show forth his praise, were so much a dishonour to him! Therefore let none think that their external professions and privileges will be their security either against Satan&#039;s temptations to sin or God&#039;s judgments for sin. See Co1 10:1, Co1 10:2, Co1 10:12.
2. What was the crime: they lusted and murmured. Though they had been lately corrected for this sin, and many of them overthrown for it, as God overthrew Sodom and Gomorrah, and the smell of the fire was still in their nostrils, yet they returned to it. See Pro 27:22. (1.) They magnified the plenty and dainties they had had in Egypt (Num 11:5), as if God had done them a great deal of wrong in taking them thence. While they were in Egypt they sighed by reason of their burdens, for their lives were made bitter to them with hard bondage; and yet now they talk of Egypt as if they had all lived like princes there, when this serves as a colour for their present discontent. But with what face can they talk of eating fish in Egypt freely, or for nought, as if it cost them nothing, when they paid so dearly for it with their hard service? They remember the cucumbers, and the melons, and the leeks, and the onions, and the garlick (precious stuff indeed to be fond of!), but they do not remember the brick-kilns and the task-masters, the voice of the oppressor and the smart of the whip. No, these are forgotten by these ungrateful people. (2.) They were sick of the good provision God had made for them, Num 11:6. It was bread from heaven, angels&#039; food. To show how unreasonable their complaint was, it is here described, Num 11:7-9. It was good for food, and pleasant to the eye, every grain like an orient pearl; it was wholesome food and nourishing; it was not to be called dry bread, for it tasted like fresh oil; it was agreeable (the Jews say, Wisd. 16:20) to every man&#039;s palate, and tasted as he would have it; and, though it was still the same, yet, by the different ways of dressing it, it yielded them a grateful variety; it cost them no money, nor care, for it fell in the night, while they slept; and the labour of gathering it was not worth speaking of; they lived upon free quarter, and yet could talk of Egypt&#039;s cheapness and the fish they ate there freely. Nay, which was much more valuable than all this, the manna came from the immediate power and bounty of God, not from common providence, but from special favour. It was, as God&#039;s compassion, new every morning, always fresh, not as their food who live on shipboard. While they lived on manna, they seemed to be exempted from the curse which sin has brought on man, that in the sweat of his face should he eat bread. And yet they speak of manna with such scorn, as if it were not good enough to be meat for swine: Our soul is dried away. They speak as if God dealt hardly with them in allowing them no better food. At first they admired it (Exo 16:15): What is this? &quot;What a curious precious thing is this!&quot; But now they despised it. Note, Peevish discontented minds will find fault with that which has no fault in it but that it is too good for them. It is very provoking to God to undervalue his favours, and to put a but upon our common mercies. Nothing but manna! Those that might be very happy often make themselves very miserable by their discontents. (3.) They could not be satisfied unless they had flesh to eat. They brought flocks and herds with them in great abundance out of Egypt; but either they were covetous, and could not find in their hearts to kill them, lest they should lessen their flocks (they must have flesh as cheap as they had bread, or they would not be pleased), or else they were curious, beef and mutton would not please them; they must have something more nice and delicate, like the fish they did eat in Egypt. Food would not serve; they must be feasted. They had feasted with God upon the peace-offerings which they had their share of; but it seems God did not keep a table good enough for them, they must have daintier bits than any that came to his altar. Note, It is an evidence of the dominion of the carnal mind when we are solicitous to have all the delights and satisfactions of sense wound up to the height of pleasurableness. Be not desirous of dainties, Pro 23:1-3. If God gives us food convenient, we ought to be thankful, though we do not eat the fat and drink the sweet. (4.) They distrusted the power and goodness of God as insufficient for their supply: Who will give us flesh to eat? taking it for granted that God could not. Thus this question is commented upon, Psa 78:19, Psa 78:20, Can he provide flesh also? though he had given them flesh with their bread once, when he saw fit (Exo 16:13), and they might have expected that he would do it again, and in mercy, if, instead of murmuring, they had prayed. Note, It is an offence to God to let our desires go beyond our faith. (5.) They were eager and importunate in their desires; they lusted a lust, so the word is, lusted greatly and greedily, till they wept again for vexation. So childish were the children of Israel, and so humoursome, that they cried because they had not what they would have and when they would have it. They did not offer up this desire to God, but would rather be beholden to any one else than to him. We should not indulge ourselves in any desire which we cannot in faith turn into prayer, as we cannot when we ask meat for our lust, Psa 78:18. For this sin the anger of the Lord was kindled greatly against them, which is written for our admonition, that we should not lust after evil things as they lusted, Co1 10:6. (6.) Flesh is good food, and may lawfully be eaten; yet they are said to lust after evil things. What is lawful of itself becomes evil to us when it is what God does not allot to us and yet we eagerly desire it.
II. Moses himself, though so meek and good a man, is uneasy upon this occasion: Moses also was displeased. Now, 1. It must be confessed that the provocation was very great. These murmurings of theirs reflected great dishonour upon God, and Moses laid to heart the reproaches cast on himself; they knew that he did his utmost for their good, and that he neither did nor could do any thing without a divine appointment; and yet to be thus continually teased and clamoured against by an unreasonable ungrateful people would break in upon the temper even of Moses himself. God considered this, and therefore we do not find that he chided him for his uneasiness. 2. Yet Moses expressed himself otherwise than became him upon this provocation, and came short of his duty both to God and Israel in these expostulations. (1.) He undervalues the honour God had put upon him, in making him the illustrious minister of his power and grace, in the deliverance and guidance of that peculiar people, which might have been sufficient to balance the burden. (2.) He complains too much of a sensible grievance, and lays too near his heart a little noise and fatigue. If he could not bear the toil of government, which was but running with the footman, how would he bear the terrors of war, which was contending with horses? He might easily have furnished himself with considerations enough to enable him to slight their clamours, and make nothing of them. (3.) He magnifies his own performances, that all the burden of the people lay upon him; whereas God himself did in effect ease him of all the burden. Moses needed not to be in care to provide quarters for them, or victuals; God did all. And, if any difficult case happened, he needed not to be in any perplexity, while he had the oracle to consult, and in it the divine wisdom to direct him, the divine authority to back him and bear him out, and almighty power itself to dispense rewards and punishments. (4.) He is not so sensible as he ought to be of the obligation he lay under, by virtue of the divine commission and command, to do the utmost he could for his people, when he suggests that because they were not the children of his body therefore he was not concerned to take a fatherly care of them, though God himself, who might employ him as he pleased, had appointed him to be a father to them. (5.) He takes too much to himself when he asks, Whence should I have flesh to give them (Num 11:13), as if he were the housekeeper, and not God. Moses gave them not the bread, Joh 6:32. Nor was it expected that he should give them the flesh, but as an instrument in God&#039;s hand; and if he meant, &quot;Whence should God have it for them?&quot; he too much limited the power of the Holy One of Israel. (6.) He speaks distrustfully of the divine grace when he despairs of being able to bear all this people, Num 11:14. Had the work been much less, he could not have gone through it in his own strength; but had it been much greater, through God strengthening him, he might have done it. (7.) It was worst of all passionately to wish for death, and desire to be killed out of hand, because just at this time his life was made a little uneasy to him, Num 11:15. Is this Moses? Is this the meekest of all the men on the earth? The best have their infirmities, and fail sometimes in the exercise of that grace for which they are most eminent. But God graciously overlooked Moses&#039;s passion at this time, and therefore we must not be severe in our animadversions upon it, but pray, Lord, lead us not into temptation.</p>

<p>Having viewed the bright side of the cloud, which is towards the obedient, we have now presented to us the dark side, which is towards the disobedient. If we do not keep God&#039;s commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which is as comprehensive of all misery as the blessing is of all happiness. Observe,
I. The equity of this curse. It is not a curse causeless, nor for some light cause; God seeks not occasion against us, nor is he apt to quarrel with us. That which is here mentioned as bringing the curse is, 1. Despising God, refusing to hearken to his voice (Deu 28:15), which bespeaks the highest contempt imaginable, as if what he said were not worth the heeding, or we were not under any obligation to him. 2. Disobeying him, not doing his commandments, or not observing to do them. None fall under his curse but those that rebel against his command. 3. Deserting him. &quot;It is because of the wickedness of thy doings, not only whereby thou hast slighted me, but whereby thou hast forsaken me,&quot; Deu 28:20. God never casts us off till we first cast him off. It intimates that their idolatry, by which they forsook the true God for false gods, would be their destroying sin more than any other.
II. The extent and efficacy of this curse.
1. In general, it is declared, &quot;All these curses shall come upon thee from above, and shall overtake thee; though thou endeavour to escape them, it is to no purpose to attempt it, they shall follow thee whithersoever thou goest, and seize thee, overtake thee, and overcome thee,&quot; Deu 28:15. It is said of the sinner, when God&#039;s wrath is in pursuit of him, that he would fain flee out of his hand (Job 27:22), but he cannot; if he flee from the iron weapon, yet the bow of steel shall reach him and strike him through. There is no running from God but by running to him, no fleeing from his justice but by fleeing to his mercy. See Psa 21:7, Psa 21:8. (1.) Wherever the sinner goes, the curse of God follows him; wherever he is, it rests upon him. He is cursed in the city and in the field, Deu 28:16. The strength of the city cannot shelter him from it, the pleasant air of the country is no fence against these pestilential steams. He is cursed (Deu 28:19) when he comes in, for the curse is upon the house of the wicked (Pro 3:33), and he is cursed when he goes out, for he cannot leave that curse behind him, nor get rid of it, which has entered into his bowels like water and like oil into his bones. (2.). Whatever he has is under a curse: Cursed is the ground for his sake, and all that is on it, or comes out of it, and so he is cursed from the ground, as Cain, Gen 4:11. The basket and store are cursed, Deu 28:17, Deu 28:18. All his enjoyments being forfeited by him are in a manner forbidden to him, as cursed things, which he has no title to. To those whose mind and conscience are defiled every thing else is so, Tit 1:15. They are all embittered to him; he cannot take any true comfort in them, for the wrath of God mixes itself with them, and he is so far from having any security of the continuance of them that, if his eyes be open, he may see them all condemned and ready to be confiscated, and with them all his joys and all his hopes gone for ever. (3.) Whatever he does is under a curse too. It is a curse in all that he sets his hand to (Deu 28:20), a constant disappointment, which those are subject to that set their hearts upon the world, and expect their happiness in it, and which cannot but be a constant vexation. This curse is just the reverse of the blessing in the former part of the chapter. Thus whatever bliss there is in heaven there is not only the want of it, but the contrary to it, in hell. Isa 65:13, My servants shall eat, but you shall be hungry.
2. Many particular judgments are here enumerated, which would be the fruits of the curse, and with which God would punish the people of the Jews for their apostasy and disobedience. These judgments threatened are of divers kinds, for God has many arrows in his quiver, four sore judgments (Eze 14:21), and many more. They are represented as very terrible, and the descriptions of them are exceedingly lively and affecting, that men, knowing these terrors of the Lord, might, if possible, be persuaded. The threatenings of the same judgment are several times repeated, that they might make the more deep and lasting impressions, and to intimate that, if men persisted in their disobedience, the judgment which they thought was over, and of which they said, &quot;Surely the bitterness of it is past,&quot; would return with double force; for when God judges he will overcome. (1.) Bodily diseases are here threatened, that they should be epidemical in their land. These God sometimes makes use of for the chastisement and improvement of his own people. Lord, behold, he whom thou lovest is sick. But here they are threatened to be brought upon his enemies as tokens of his wrath, and designed for their ruin. So that according to the temper of our spirits, under sickness, accordingly it is to us a blessing or a curse. But, whatever sickness may be to particular persons, it is certain that epidemical diseases raging among a people are national judgments, and are so to be accounted. He here threatens, [1.] Painful diseases (Deu 28:35), a sore botch, beginning in the legs and knees, but spreading, like Job&#039;s boils, from heat to foot. [2.] Shameful diseases (v. 27), the botch of Egypt (such boils and blains as the Egyptians had been plagued with, when God brought Israel from among them), and the emerods and scab, vile diseases, the just punishment of those who by sin had made themselves vile. [3.] Mortal diseases, the pestilence (v. 21), the consumption (put for all chronical diseases), and the fever (for all acute diseases), v. 22. See Lev 26:16. And all incurable, Deu 28:27. (2.) Famine, and scarcity of provisions; and this, [1.] For want of rain (Deu 28:23, Deu 28:24): Thy heaven over thy head, that part that is over thy land, shall be as dry as brass, while the heavens over other countries shall distil their dews; and, when the heaven is as brass, the earth of course will be as iron, so hard and unfruitful. Instead of rain, the dust shall be blown out of the highways into the field, and spoil the little that there is of the fruits of the earth. [2.] By destroying insects. The locust should destroy the corn, so that they should not have so much as their seed again, Deu 28:38, Deu 28:42. And the fruit of the vine, which should make glad their hearts, should all be worm-eaten, Deu 28:39. and the olive, some way or other, should be made to cast its fruit, Deu 28:40. The heathen use many superstitious customs in honour of their idol-gods for preserving the fruits of the earth; but Moses tells Israel that the only way they had to preserve them was to keep God&#039;s commandments; for he is a God that will not be sported with, like their idols, but will be served in spirit and truth. This threatening we find fulfilled in Israel, Kg1 17:1; Jer 14:1, etc.; Joe 1:4. (3.) That they should be smitten before their enemies in war, who, it is likely, would be the more cruel to them, when they had them at their mercy, for the severity they had used against the nations of Canaan, which their neighbours in after-ages would be apt to remember against them, Deu 28:25. It would make their flight the more shameful, and the more grievous, that they might have triumphed over their enemies if they had but been faithful to their God. The carcases of those that were slain in war, or died in captivity among strangers, should be meat for the fowls (Deu 28:26); and an Israelite, having forfeited the favour of his God, should have so little humanity shown him as that no man should drive them away, so odious would God&#039;s curse make him to all mankind. (4.) That they should be infatuated in all their counsels, so as not to discern their own interest, nor bring any thing to pass for the public good: The Lord shall smite thee with madness and blindness, Deu 28:28, Deu 28:29. Note, God&#039;s judgments can reach the minds of men to fill them with darkness and horror, as well as their bodies and estates; and those are the sorest of all judgments which make men a terror to themselves, and their own destroyers. That which they contrived to secure themselves by should still turn to their prejudice. Thus we often find that the allies they confided in distressed them and strengthened them not, Ch2 28:20. Those that will not walk in God&#039;s counsels are justly left to be ruined by their own; and those that are wilfully blind to their duty deserve to be made blind to their interest, and, seeing they loved darkness rather than light, let them grope at noon-day as in the dark. (5.) That they should be plundered of all their enjoyments, stripped of all by the proud and imperious conqueror, such as Benhadad was to Ahab, Kg1 20:5, Kg1 20:6. Not only their houses and vineyards should be taken from them, but their wives and children, Deu 28:30, Deu 28:32. Their dearest comforts, which they took most pleasure in, and promised themselves most from, should be the entertainment and triumph of their enemies. As they had dwelt in houses which they built not, and eaten of vineyards which they planted not (Deu 6:10, Deu 6:11), so others should do by them. Their oxen, asses, and sheep, like Job&#039;s, should be taken away before their eyes, and they should not be able to recover them, v. 31. And all the fruit of their land and labours should be devoured and eaten up by the enemy; so that they and theirs would want necessaries, while their enemies were revelling with that which they had laboured for. (6.) That they should be carried captives into a far country; nay, into all the kingdoms of the earth, v. 25. Their sons and daughters, whom they promised themselves comfort in, should go into captivity (v. 41), and they themselves at length, and their king in whom they promised themselves safety and settlement, v. 36. This was fully accomplished when the ten tribes first were carried captive into Assyria (Kg2 17:6), and not long after the two tribes into Babylon, and two of their kings, Kg2 24:14, Kg2 24:15; Kg2 25:7, Kg2 25:21. That which is mentioned as an aggravation of their captivity is that they should go into an unknown country, the language and customs of which would be very uncouth, and their treatment among them barbarous, and there they should serve other gods, that is, be compelled to do so by their enemies, as they were in Babylon, Dan 3:6. Note, God often makes men&#039;s sin their punishment, and chooses their delusions. You shall serve other gods, that is, &quot;You shall serve those that do serve them;&quot; a nation is often in scripture called by the name of its gods, as Jer 48:7. They had made idolaters their associates, and now god made idolaters their oppressors. (7.) That those who remained should be insulted and tyrannized over by strangers, Deu 28:43, Deu 28:44. So the ten tribes were by the colonies which the king of Assyria sent to take possession of their land, Kg2 17:24. Or this may be meant of the gradual encroachments which the strangers within their gates should make upon them, so as insensibly to worm them out of their estates. We read of the fulfilling of this, Hos 7:9, Strangers have devoured his strength. Foreigners ate the bread out of the mouths of trueborn Israelites, by which they were justly chastised for introducing strange gods. (8.) That their reputation among their neighbours should be quite sunk, and those that had been a name, and a praise, should be an astonishment, a proverb, and a by-word, Deu 28:37. Some have observed the fulfilling of this threatening in their present state; for, when we would express the most perfidious and barbarous treatment, we say, None but a Jew would have done so. Thus is sin a reproach to any people. (9.) To complete their misery, it is threatened that they should be put quite out of the possession of their minds by all these troubles (Deu 28:34): Thou shalt be mad for the sight of thy eyes, that is, quite bereaved of all comfort and hope, and abandoned to utter despair. Those that walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful; and their condition is woeful indeed that are mad for the sight of their eyes.</p>

<p>the botch of Egypt--a troublesome eruption, marked by red pimples, to which, at the rising of the Nile, the Egyptians are subject.

emerods--fistulÃ&amp;brvbr or piles.

scab--scurvy.

itch--the disease commonly known by that name; but it is far more malignant in the East than is ever witnessed in our part of the world.</p>

<p>Absalom had notice sent him speedily by some of his friends at Jerusalem that David had withdrawn, and with what a small retinue he had gone; so that the coasts were clear, Absalom might take possession of Jerusalem when he pleased. The gates were open, and there was none to oppose him. Accordingly he came without delay (Sa2 16:15), extremely elevated, no doubt, with this success at first, and that that in which, when he formed his design, he probably apprehended the greatest difficulty, was so easily and effectually done. Now that he is master of Jerusalem he concludes all his own, the country will follow of course. God suffers wicked men to prosper awhile in their wicked plots, even beyond their expectation, that their disappointment may be the more grievous and disgraceful. The most celebrated politicians of that age were Ahithophel and Hushai. The former Absalom brings with him to Jerusalem (Sa2 16:15), the other meets him there (Sa2 16:16), so that he cannot but think himself sure of success, when he has both these to be his counsellors; on them he relies, and consults not the ark, though he has that with him. But miserable counsellors were they both; for,
I. Hushai would never counsel him to do wisely. He was really his enemy, and designed to betray him, while he pretended to be in his interest; so that Absalom could not have a more dangerous man about him. 1. Hushai complimented him upon his accession to the throne, as if he had been abundantly satisfied in this title, and well pleased that he had come to the possession, Sa2 16:16. What arts of dissimulation are those tempted to use who govern themselves by fleshly wisdom! and how happy are those who have not known these depths of Satan, but have their conversation in the world with simplicity and godly sincerity! 2. Absalom was surprised to find him for him who was known to be David&#039;s intimate friend and confidant. He asks him, Is this thy kindness to thy friend? (Sa2 16:17), pleasing himself with this thought, that all would be his, since Hushai was. He doubts not of his sincerity, but easily believes what he wishes to be true, that David&#039;s best friends are so in love with himself as to take the first opportunity to declare for him, though the pride of his heart deceived him, Oba 1:3. Hushai confirmed him in the belief that he was hearty for him. For, though David is his friend, yet he is for the king in possession, Sa2 16:18. Whom the people choose, and Providence smiles upon, he will be faithful to; and he is for the king in succession (Sa2 16:19), the rising sun. It was true, he loved his father; but he had had his day, and it was over; and why should he not love his successor as well? Thus he pretended to give reasons for a resolution he abhorred the thought of.
II. Ahithophel counselled him to do wickedly, and so did as effectually betray him as he did who was designedly false to him; for those that advise men to sin certainly advise them to their hurt; and that government which is founded in sin is founded in the sand.
1. It seems, Ahithophel was noted as a deep politician; his counsel was as if a man had enquired at the oracle of God, Sa2 16:23. Such reputation was he in for subtlety and sagacity in public affairs, such reaches had he beyond other privy-counselors, such reasons would he give for his advice, and such success generally his projects had, that all people, good and bad, both David and Absalom, had a profound regard for his sentiments, too much by far, when they regarded him as an oracle of God; shall the prudence of any mortal compare with him who only is wise? Let us observe from this account of Ahithophel&#039;s fame for policy, (1.) That many excel in worldly wisdom who are utterly destitute of heavenly grace, because those who set up for oracles themselves are apt to despise the oracles of God. God has chosen the foolish things of the world; and the greatest statesmen are seldom the greatest saints. (2.) That frequently the greatest politicians act most foolishly for themselves. Ahithophel was cried up for an oracle, and yet very unwisely took part with Absalom, who was not only a usurper, but a rash youth, never likely to come to good, whose fall, and the fall of all that adhered to him, any one, with the tenth part of the policy that Ahithophel pretended to, might foresee. Well, after all, honesty is the best policy, and will be found so in the long run. But,
2. His policy in this case defeated its own aim. Observe,
(1.) The wicked counsel Ahithophel gave to Absalom. Finding that David had left his concubines to keep the house, he advised him to lie with them (Sa2 16:21), a very wicked thing. The divine law had made it a capital crime, Lev 20:11. The apostle speaks of it as a piece of villany not so much as named among the Gentiles, Co1 5:1. Reuben lost his birthright for it. But Ahithophel advised Absalom to it as a public thing, because it would give assurance to all Israel, [1.] That he was in good earnest in his pretensions. No doubt he resolved to make himself master of all that belonged to his predecessor when he began with his concubines. [2.] That he was resolved never to make peace with his father upon any terms; for by this he would render himself so odious to his father that he would never be reconciled to him, which perhaps the people were jealous of and that they must be sacrificed to the reconciliation. Having drawn the sword, he did, by this provocation, throw away the scabbard, which would strengthen the hands of his party and keep them firmly to him. This was Ahithophel&#039;s cursed policy, which bespoke him rather an oracle of devil than of God.
(2.) Absalom&#039;s compliance with this counsel. It entirely suited his lewd and wicked mind, and he delayed not to put it in execution, Sa2 16:22. When an unnatural rebellion was the opera, what fitter prologue could there be to it than such unnatural lust? Thus was his wickedness all of a piece, and such as a conscience not quite seared could not entertain the thoughts of without the utmost horror. Nay, the client outdoes what his counsel advises. Ahithophel advised him to do it, that all Israel shall see it. A tent is accordingly spread on the top of the house for the purpose; so impudently does he declare his sin as Sodom. Yet, in this, the word of God was fulfilled in the letter of it: God had threatened, by Nathan, that, for defiling Bath-sheba, David should have his own wives publicly debauched (Sa2 12:11, Sa2 12:12), and some think that Ahithophel, in advising it, designed to be revenged on David for the injury done to Bath-sheba, who was his grand-daughter: for she was the daughter of Eliam (Sa2 11:3), who was the son of Ahithophel, Sa2 23:34. Job speaks of this as the just punishment of adultery (Let my wife grind to another, Job 31:9, Job 31:10), and the prophet, Hos 4:13, Hos 4:14. What to think of these concubines, who submitted to this wickedness, I know not; but how unrighteous soever Absalom and they were, we must say, The Lord is righteous: nor shall any word of his fall to the ground.</p>

<p>We have here Amasa&#039;s fall just as he began to rise. He was nephew to David (Sa2 17:25), had been Absalom&#039;s general and commander-in-chief of his rebellious army, but, that being routed, he came over into David&#039;s interest, upon a promise that he should be general of his forces instead of Joab. Sheba&#039;s rebellion gives David an occasion to fulfil his promise sooner than he could wish, but Joab&#039;s envy and emulation rendered its fulfillment of ill consequence both to him and David.
I. Amasa has a commission to raise forces for the suppressing of Sheba&#039;s rebellion, and is ordered to raise them with all possible expedition, Sa2 20:4. It seems, the men of Judah, though forward to attend the king&#039;s triumphs, were backward enough to fight his battles; else, when they were all in a body attending him to Jerusalem, they might immediately have pursued Sheba, and have crushed that cockatrice in the egg. But most love a loyalty, as well as a religion, that is cheap and easy. Many boast of their being akin to Christ that yet are very loth to venture for him. Amasa is sent to assemble the men of Judah within three days; but he finds them so backward and unready that he cannot do it within the time appointed (Sa2 20:5), though the promotion of Amasa, who had been their general under Absalom, was very obliging to them, and a proof of the clemency of David&#039;s government.
II. Upon Amasa&#039;s delay, Abishai, the brother of Joab, is ordered to take the guards and standing forces, and with them to pursue Sheba (Sa2 20:6, Sa2 20:7), for nothing could be of more dangerous consequence than to give him time. David gives these orders to Abishai, because he resolves to mortify Joab, and degrade him, not so much, I doubt, for the blood of Abner, which he had shed basely, as for the blood of Absalom, which he had shed justly and honourably. &quot;Now (says bishop Hall) Joab smarteth for a loyal disobedience. How slippery are the stations of earthly honours and subject to continual mutability! Happy are those who are in favour with him in whom there is no shadow of change.&quot; Joab, without orders, though in disgrace, goes along with his brother, knowing he might be serviceable to the public, or perhaps now meditating the removal of his rival.
III. Joab, near Gibeon, meets with Amasa, and barbarously murders him, Sa2 20:8-10. It should seem, the great stone in Gibeon was the place appointed for the general rendezvous. There the rivals met; and Amasa, relying upon his commission, went before, as general both of the new-raised forces which he had got together, and of the veteran troops which Abishai had brought in; but Joab there took an opportunity to kill him with his own hand; and, 1. He did it subtilely, and with contrivance, and not upon a sudden provocation. He girded his coat about him, that it might not hang in his way, and girded his belt upon his coat, that his sword might be the readier to his hand; he also put his sword in a sheath too big for it, that, whenever he pleased, it might, upon a little shake, fall out, as if it fell by accident, and so he might take it into his hand, unsuspected, as if he were going to return it into the scabbard, when he designed to sheath it in the bowels of Amasa. The more there is of plot in a sin the worse it is. 2. He did it treacherously, and under pretence of friendship, that Amasa might not be upon his guard. He called him brother, for they were own cousins, enquired of his welfare (Art thou in health?) and took him by the beard, as one he was free with, to kiss him, while with the drawn sword in his other hand he was aiming at his heart. Was this done like a gentleman, like a soldier, like a general? No, but like a villain, like a base coward. Just thus he slew Abner, and went unpunished for it, which encouraged him to do the like again. 3. He did it impudently, not in a corner, but at the head of his troops, and in their sight, as one that was neither ashamed nor afraid to do it, that was so hardened in blood and murders that he could neither blush nor tremble. 4. He did it at one blow, gave the fatal push with a good-will, as we say, so that he needed not strike him again; with such a strong and steady hand he gave this one stroke that it was fatal. 5. He did it in contempt and defiance of David and the commission he had given to Amasa; for that commission was the only ground of his quarrel with him, so that David was struck at through the side of Amasa, and was, in effect, told to his face that Joab would be general, in spite of him. 6. He did it very unseasonably, when they were going against a common enemy and were concerned to be unanimous. This ill-timed quarrel might have scattered their forces, or engaged them one against another, and so have made them all an easy prey to Sheba. So contentedly could Joab sacrifice the interest both of king and kingdom to his personal revenge.
IV. Joab immediately resumes his general&#039;s place, and takes care to lead the army on in pursuit of Sheba, that, if possible, he might prevent any prejudice to the common cause by what he had done. 1. He leaves one of his men to make proclamation to the forces that were coming up that they were still engaged in David&#039;s cause, but under Joab&#039;s command, Sa2 20:11. He knew what an interest he had in the soldiery, and how many favoured him rather than Amasa, who had been a traitor, was now a turn-coat, and had never been successful; on this he boldly relied, and called them all to follow him. What man of Judah would not be for his old king and his old general? But one would wonder with what face a murderer could pursue a traitor; and how, under such a heavy load of guilt, he had courage to enter upon danger. Surely his conscience was seared with a hot iron. 2. care is taken to remove the dead body out of the way, because at that they made a stand (as Sa2 2:23), and to cover it with a cloth, Sa2 20:12, Sa2 20:13. Wicked men think themselves safe in their wickedness if they can but conceal it from the eye of the world: if it be hidden, it is with them as if it were never done. But the covering of blood with a cloth cannot stop its cry in God&#039;s ear for vengeance, or make it the less loud. However, since this was no time to arraign Joab for what he had done, and the common safety called for expedition, it was prudent to remove that which retarded the march of the army; and then they all went on after Joab, while David, who no doubt had notice soon brought him of this tragedy, could not but reflect upon it with regret that he had not formerly done justice upon Joab for the death of Abner, and that he now had exposed Amasa by preferring him. And perhaps his conscience reminded him of his employing Joab in the murder of Uriah, which had helped to harden him in cruelty.</p>

<p>Amasa went before them--Having collected some forces, he by a rapid march overtook the expedition at Gibeon, and assumed the place of commander; in which capacity, he was saluted, among others, by Joab.

Joab&#039;s garment, that he had put on was girded unto him--in the fashion of travellers and soldiers.

a sword . . . and as he went forth it fell out--that is, out of the scabbard. According to JOSEPHUS, he let it drop on purpose as he was accosting Amasa, that stooping, as it were accidentally, to pick it up, he might salute the new general with the naked sword in his hand, without exciting any suspicion of his design.

He went forth--in a ceremonious manner to meet Amasa, now commander-in-chief, in order to seem to render to that officer, whom he considered as usurping his post, a conspicuous honor and homage.</p>

<p>Job is here excusing what he could not justify, even his inordinate desire of death. Why should he not wish for the termination of life, which would be the termination of his miseries? To enforce this reason he argues,
I. From the general condition of man upon earth (Job 7:1): &quot;He is of few days, and full of trouble. Every man must die shortly, and every man has some reason (more or less) to desire to die shortly; and therefore why should you impute it to me as so heinous a crime that I wish to die shortly?&quot; Or thus: &quot;Pray mistake not my desires of death, as if I thought the time appointed of God could be anticipated: no, I know very well that that is fixed; only in such language as this I take the liberty to express my present uneasiness: Is there not an appointed time (a warfare, so the word is) to man upon earth? and are not his days here like the days of a hireling?&quot; Observe, 1. Man&#039;s present place. He is upon earth, which God has given to the children of men, Psa 115:16. This bespeaks man&#039;s meanness and inferiority. How much below the inhabitants of yonder elevated and refined regions is he situated! It also bespeaks God&#039;s mercy to him. He is yet upon the earth, not under it; on earth, not in hell. Our time on earth is limited and short, according to the narrow bounds of this earth; but heaven cannot be measured, nor the days of heaven numbered. 2. His continuance in that place. Is there not a time appointed for his abode here? Yes, certainly there is, and it is easy to say by whom the appointment is made, even by him that made us and set us here. We are not to be on this earth always, nor long, but for a certain time, which is determined by him in whose hand our times are. We are not to think that we are governed by the blind fortune of the Epicureans, but by the wise, holy, and sovereign counsel of God. 3. His condition during that continuance. Man&#039;s life is a warfare, and as the days of a hireling. We are every one of us to look upon ourselves in this world, (1.) As soldiers, exposed to hardship and in the midst of enemies; we must serve and be under command; and, when our warfare is accomplished, we must be disbanded, dismissed with either shame or honour, according to what we have done in the body. (2.) As day-labourers, that have the work of the day to do in its day and must make up their account at night.
II. From his own condition at this time. He had as much reason, he thought, to wish for death, as a poor servant or hireling that is tired with his work has to wish for the shadows of the evening, when he shall receive his penny and go to rest, Job 7:2. The darkness of the night is as welcome to the labourer as the light of the morning is to the watchman, Psa 130:6. The God of nature has provided for the repose of labourers, and no wonder that they desire it. The sleep of the labouring man is sweet, Ecc 5:12. No pleasure more grateful, more relishing, to the luxurious than rest to the laborious; nor can any rich man take so much satisfaction in the return of his rent-days as the hireling in his day&#039;s wages. The comparison is plain, the application is concise and somewhat obscure, but we must supply a word or two, and then it is easy: exactness of language is not to be expected from one in Job&#039;s condition. &quot;As a servant earnestly desires the shadow, so and for the same reason I earnestly desire death; for I am made to possess, etc.&quot; Hear his complaint.
1. His days were useless, and had been so a great while. He was wholly taken off from business, and utterly unfit for it. Every day was a burden to him, because he was in no capacity of doing good, or of spending it to any purpose. Et vitae partem non attigit ullam - He could not fill up his time with any thing that would turn to account. This he calls possessing months of vanity, Job 7:3. It very much increases the affliction of sickness and age, to a good man, that he is thereby forced from his usefulness. He insists not so much upon it that they are days in which he has no pleasure as that they are days in which he does not good; on that account they are months of vanity. But when we are disabled to work for God, if we will but sit still quietly for him, it is all one; we shall be accepted.
2. His nights were restless, Job 7:3, Job 7:4. The night relieves the toil and fatigue of the day, not only to the labourers, but to the sufferers: if a sick man can but get a little sleep in the night, it helps nature, and it is hoped that he will do well, Joh 11:12. However, be the trouble what it will, sleep gives some intermission to the cares, and pains, and griefs, that afflict us; it is the parenthesis of our sorrows. But poor Job could not gain this relief. (1.) His nights were wearisome, and, instead of taking any rest, he did but tire himself more with tossing to and fro until morning. Those that are in great uneasiness, through pain of body or anguish of mind, think by changing sides, changing places, changing postures, to get some ease; but, while the cause is the same within, it is all to no purpose; it is but a resemblance of a fretful discontented spirit, that is ever shifting, but never easy. This made him dread the night as much as the servant desires it, and, when he lay down, to say, When will the night be gone? (2.) These wearisome nights were appointed to him. God, who determines the times before appointed, had allotted him such nights as these. Whatever is at any time grievous to us, it is good to see it appointed for us, that we may acquiesce in the event, not only as unavoidable because appointed, but as therefore designed for some holy end. When we have comfortable nights we must see them also appointed to us and be thankful for them; many better than we have wearisome nights.
3. His body was noisome, Job 7:5. His sores bred worms, the scabs were like clods of dust, and his skin was broken; so evil was the disease which cleaved fast to him. See what vile bodies we have, and what little reason we have to pamper them or be proud of them; they have in themselves the principles of their own corruption: as fond as we are of them now, the time may come when we may loathe them and long to get rid of them.
4. His life was hastening apace towards a period, Job 7:6. He thought he had no reason to expect a long life, for he found himself declining fast (Job 7:6): My days are swifter than a weaver&#039;s shuttle, that is, &quot;My time is now but short, and there are but a few sands more in my glass, which will speedily run out.&quot; Natural motions are more swift near the centre. Job thought his days ran swiftly because he thought he should soon be at his journey&#039;s end; he looked upon them as good as spent already, and he was therefore without hope of being restored to his former prosperity. It is applicable to man&#039;s life in general. Our days are like a weaver&#039;s shuttle, thrown from one side of the web to the other in the twinkling of an eye, and then back again, to and fro, until at length it is quite exhausted of the thread it carried, and then we cut off, like a weaver, our life, Isa 38:12. Time hastens on apace; the motion of it cannot be stopped, and, when it is past, it cannot be recalled. While we are living, as we are sowing (Gal 6:8), so we are weaving. Every day, like the shuttle, leaves a thread behind it. Many weave the spider&#039;s web, which will fail them, Job 8:14. If we are weaving to ourselves holy garments and robes of righteousness, we shall have the benefit of them when our work comes to be reviewed and every man shall reap as he sowed and wear as he wove.</p>

<p>&quot;What hope hath the hypocrite, notwithstanding all his gains, when?&quot; &amp;c. &quot;Gained&quot; is antithetic to &quot;taketh away.&quot; UMBREIT&#039;S translation is an unmeaning tautology. &quot;When God cuts off, when He taketh away his life.&quot;

taketh away--literally, &quot;draws out&quot; the soul from the body, which is, as it were, its scabbard (Job 4:21; Psa 104:29; Dan 7:15). Job says that he admits what Bildad said (Job 8:13) and Zophar (Job 20:5). But he says the very fact of his still calling upon God (Job 27:10) amid all his trials, which a hypocrite would not dare to do, shows he is no &quot;hypocrite.&quot;</p>

<p>In this second part of Job&#039;s complaint, which is very bitter, and has a great many sorrowful accents in it, we may observe a great deal that he complains of and some little that he comforts himself with.
I. Here is much that he complains of.
1. In general, it was a day of great affliction and sorrow. (1.) Affliction seized him, and surprised him. It seized him (Job 30:16): The days of affliction have taken hold upon me, have caught me (so some); they have arrested me, as the bailiff arrests the debtor, claps him on the back, and secures him. When trouble comes with commission it will take fast hold, and not lose its hold. It surprised him (Job 30:27): &quot;The days of affliction prevented me,&quot; that is, &quot;they came upon me without giving me any previous warning. I did not expect them, nor make any provision for such an evil day.&quot; Observe, He reckons his affliction by days, which will soon be numbered and finished, and are nothing to the ages of eternity, Co2 4:17. (2.) He was in great sorrow by reason of it. His bowels boiled with grief, and rested not, Job 30:27. The sense of his calamities was continually preying upon his spirits without any intermission. He went mourning from day to day, always sighing, always weeping; and such cloud was constantly upon his mind that he went, in effect, without the sun, Job 30:28. He had nothing that he could take any comfort in. He abandoned himself to perpetual sorrow, as one that, like Jacob, resolved to go to the grave mourning. He walked out of the sun (so some) in dark shady places, as melancholy people use to do. If he went into the congregation, to join with them in solemn worship, instead of standing up calmly to desire their prayers, he stood up and cried aloud, through pain of body, or anguish of mind, like one half distracted. If he appeared in public, to receive visits, when the fit came upon him he could not contain himself, nor preserve due decorum, but stood up and shrieked aloud. Thus he was a brother to dragons and owls (Job 30:29), both in choosing solitude and retirement, as they do (Isa 34:13), and in making a fearful hideous noise as they do; his inconsiderate complaints were fitly compared to their inarticulate ones.
2. The terror and trouble that seized his soul were the sorest part of his calamity, Job 30:15, Job 30:16. (1.) If he looked forward, he saw every thing frightful before him: if he endeavoured to shake off his terrors, they turned furiously upon him: if he endeavoured to escape from them, they pursued his soul as swiftly and violently as the wind. He complained, at first, of the terrors of God setting themselves in array against him, Job 6:4. And still, which way soever he looked, they turned upon him; which way soever he fled, they pursued him. My soul (Heb., my principal one, my princess); the soul is the principal part of the man; it is our glory; it is every way more excellent than the body, and therefore that which pursues the soul, and threatens that, should be most dreaded. (2.) If he looked back, he saw all the good he had formerly enjoyed removed from him, and nothing left him but the bitter remembrance of it: My welfare and prosperity pass away, as suddenly, swiftly, and irrecoverably, as a cloud. (3.) If he looked within, he found his spirit quite sunk and unable to bear his infirmity, not only wounded, but poured out upon him, Job 30:16. He was not only weak as water, but, in his own apprehension, lost as water spilt upon the ground. Compare Psa 22:14, My heart is melted like wax.
3. His bodily diseases were very grievous; for, (1.) He was full of pain, piercing pain, pain that went to the bone, to all his bones, Job 30:17. It was a sword in his bones, which pierced him in the night season, when he should have been refreshed with sleep. His nerves were affected with strong convulsions; his sinews took no rest. By reason of his pain, he could take no rest, but sleep departed from his eyes. His bones were burnt with heat, Job 30:30. He was in a constant fever, which dried up the radical moisture and even consumed the marrow in his bones. See how frail our bodies are, which carry in themselves the seeds of our own disease and death. (2.) He was full of sores. Some that are pained in their bones, yet sleep in a whole skin, but, Satan&#039;s commission against Job extending both to his bone and to his flesh, he spared neither. His skin was black upon him, Job 30:30. The blood settled, and the sores suppurated and by degrees scabbed over, which made his skin look black. Even his garment had its colour changed with the continual running of his boils, and the soft clothing he used to wear had now grown so stiff that all his garments were like his collar, Job 30:18. It would be noisome to describe what a condition poor Job was in for want of clean linen and good attendance, and what filthy rags all his clothes were. Some think that, among other diseases, Job was ill of a quinsy or swelling in his throat, and that it was this which bound him about like a stiff collar. Thus was he cast into the mire (Job 30:19), compared to mire (so some); his body looked more like a heap of dirt than any thing else. Let none be proud of their clothing nor proud of their cleanness; they know not but some disease or other may change their garments, and even throw them into the mire, and make them noisome both to themselves and others. Instead of sweet smell, there shall be a stench, Isa 3:24. We are but dust and ashes at the best, and our bodies are vile bodies; but we are apt to forget it, till God, by some sore disease, makes us sensibly to feel and own what we are. &quot;I have become already like that dust and ashes into which I must shortly be resolved: wherever I go I carry my grave about with me.&quot;
4. That which afflicted him most of all was that God seemed to be his enemy and to fight against him. It was he that cast him into the mire (Job 30:19), and seemed to trample on him when he had him there. This cut him to the heart more than any thing else, (1.) That God did not appear for him. He addressed himself to him, but gained no grant - appealed to him, but gained no sentence; he was very importunate in his applications, but in vain (Job 30:20): &quot;I cry unto thee, as one in earnest, I stand up, and cry, as one waiting for an answer, but thou hearest not, thou regardest not, for any thing I can perceive.&quot; If our most fervent prayers bring not in speedy and sensible returns, we must not think it strange. Though the seed of Jacob did never seek in vain, yet they have often thought that they did and that God has not only been deaf, but angry, at the prayers of his people, Psa 80:4. (2.) That God did appear against him. That which he here says of God is one of the worst words that ever Job spoke (Job 30:21): Thou hast become cruel to me. Far be it from the God of mercy and grace that he should be cruel to any (his compassions fail not), but especially that he should be so to his own children. Job was unjust and ungrateful when he said so of him: but harbouring hard thoughts of God was the sin which did, at this time, most easily beset him. Here, [1.] He thought God fought against him and stirred up his whole strength to ruin him: With thy strong hand thou opposest thyself, or art an adversary against me. He had better thoughts of God (Job 23:6) when he concluded he would not plead against him with his great power. God has an absolute sovereignty and an irresistible strength, but he never uses either the one or the other for the crushing or oppressing of any. [2.] He thought he insulted over him (Job 30:22): Thou lifted me up to the wind, as a feather or the chaff which the wind plays with; so unequal a match did Job think himself for Omnipotence, and so unable was he to help himself when he was made to ride, not in triumph, but in terror, upon the wings of the wind, and the judgments of God did even dissolve his substance, as a cloud is dissolved and dispersed by the wind. Man&#039;s substance, take him in his best estate, is nothing before the power of God; it is soon dissolved.
5. He expected no other now than that God, by these troubles, would shortly make an end of him: &quot;If I be made to ride upon the wind, I can count upon no other than to break my neck shortly;&quot; and he speaks as if God had no other design upon him than that in all his dealings with him: &quot;I know that thou wilt bring me, with so much the more terror, to death, though I might have been brought thither without all this ado, for it is the house appointed for all living,&quot; Job 30:23. The grave is a house, a narrow, dark, cold, ill-furnished house, but it will be our residence, where we shall rest and be safe. It is our long home, our own home; for it is our mother&#039;s lap, and in it we are gathered to our fathers. It is a house appointed for us by him that has appointed us the bounds of all our habitations. It is appointed for all the living. It is the common receptacle, where rich and poor meet; it is appointed for the general rendezvous. We must all be brought thither shortly. It is God that brings us to it, for the keys of death and the grave are in his hand, and we may all know that, sooner or later, he will bring us thither. It would be well for us if we would duly consider it. The living know that they shall die; let us, each of us, know it with application.
6. There were two things that aggravated his trouble, and made it the less tolerable: - (1.) That it was a very great disappointment to his expectation (Job 30:26): &quot;When I looked for good, for more good, or at least for the continuance of what I had, then evil came&quot; - such uncertain things are all our worldly enjoyments, and such a folly is it to feed ourselves with great expectations from them. Those that wait for light from the sparks of their creature comforts will be wretchedly disappointed and will make their bed in the darkness. (2.) That is was a very great change in his condition (Job 30:31): &quot;My harp is not only laid by, and hung upon the willow-trees, but it is turned to mourning, and my organ into the voice of those that weep.&quot; Job, in his prosperity, had taken the timbrel and harp, and rejoiced at the sound of the organ, Job 21:12. Notwithstanding his gravity and grace, he had found time to be cheerful; but now his tune was altered. Let those therefore that rejoice be as though they rejoiced not, for they know not how soon their laughter will be turned into mourning and their joy into heaviness. Thus we see how much Job complains of; but,
II. Here is something in the midst of all with which he comforts himself, and it is but a little. 1. He foresees, with comfort, that death will be the period of all his calamities (Job 30:24): Though God now, with a strong hand, opposed himself against him, &quot;yet,&quot; says he, &quot;he will not stretch out his hand to the grave.&quot; The hand of God&#039;s wrath would bring him to death, but would not follow him beyond death; his soul would be safe and happy in the world of spirits, his body safe and easy in the dust. Though men cry in his destruction (though, when they are dying, there is a great deal of agony and out-cry, many a sigh, and groan, and complaint), yet in the grave they feel nothing, they fear nothing, but all is quiet there. &quot;Though in hell, which is called destruction, they cry, yet not in the grave; and, being delivered from the second death, the first to me will be an effectual relief.&quot; Therefore he wished he might be hidden in the grave, Job 14:13. 2. He reflects with comfort upon the concern he always had for the calamities of others when he was himself at ease (Job 30:25): Did not I weep for him that was in trouble? Some think he herein complains of God, thinking it very hard that he who had shown mercy to others should not himself find mercy. I would rather take it as a quieting consideration to himself; his conscience witnessed for him that he had always sympathized with persons in misery and done what he could to help them, and therefore he had reason to expect that, at length, both God and his friends would pity him. Those who mourn with them that mourn will bear their own sorrows the better when it comes to their turn to drink of the bitter cup. Did not my soul burn for the poor? so some read it, comparing it with that of St. Paul, Co2 11:29, Who is offended, and I burn not? As those who have been unmerciful and hard-hearted to others may expect to hear of it from their own consciences, when they are themselves in trouble, so those who have considered the poor and succoured them shall have the remembrance thereof to make their bed easy in their sickness, Psa 41:1, Psa 41:3.</p>

<p>The prophet&#039;s business was to show all sorts of people what they had contributed to the national guilt and what share they must expect in the national judgments that were coming. Here he reproves and warns the daughters of Zion, tells the ladies of their faults; and Moses, in the law, having denounced God&#039;s wrath against the tender and delicate woman (the prophets being a comment upon the law, Deu 28:56), he here tells them how they shall smart by the calamities that are coming upon them. Observe,
I. The sin charged upon the daughters of Zion, Isa 3:16. The prophet expressly vouches God&#039;s authority for what he said. lest it should be thought it was unbecoming in him to take notice of such things, and should be resented by the ladies: The Lord saith it. &quot;Whether they will hear, or whether they will forbear, let them know that God takes notice of, and is much displeased with, the folly and vanity of proud women, and his law takes cognizance even of their dress.&quot; Two things that here stand indicted for - haughtiness and wantonness, directly contrary to that modesty, shamefacedness, and sobriety, with which women ought to adorn themselves, Ti1 2:9. They discovered the disposition of their mind by their gait and gesture, and the lightness of their carriage. They are haughty, for they walk with stretched-forth necks, that they may seem tall, or, as thinking nobody good enough to speak to them or to receive a look or a smile from them. Their eyes are wanton, deceiving (so the word is); with their amorous glances they draw men into their snares. They affect a formal starched way of going, that people may look at them, and admire them, and know they have been at the dancing-school, and have learned the minuet-step. They go mincing, or nicely tripping, not willing to set so much as the sole of their foot to the ground, for tenderness and delicacy. They make a tinkling with their feet, having, as some think, chains, or little bells, upon their shoes, that made a noise: they go as if they were fettered (so some read it), like a horse tramelled, that he may learn to pace. Thus Agag came delicately, Sa1 15:32. Such a nice affected mien is not only a force upon that which is natural, and ridiculous before men, men of sense; but as it is an evidence of a vain mind, it is offensive to God. And two things aggravated it here: 1. That these were the daughters of Zion, the holy mountain, who should have behaved with the gravity that becomes women professing godliness. 2. That it should seem, by the connexion, they were the wives and daughters of the princes who spoiled and oppressed the poor (Isa 3:14, Isa 3:15) that they might maintain the pride and luxury of their families.
II. The punishments threatened for this sin; and they answer the sin as face answers to face in a glass, Isa 3:17, Isa 3:18. 1. They walked with stretched-forth necks, but God will smite with a scab the crown of their head, which shall lower their crests, and make them ashamed to show their heads, being obliged by it to cut off their hair. Note, Loathsome diseases are often sent as the just punishment of pride, and are sometimes the immediate effect of lewdness, the flesh and the body being consumed by it. 2. They cared not what they laid out in furnishing themselves with great variety of fine clothes; but God will reduce them to such poverty and distress that they shall not have clothes sufficient to cover their nakedness, but their uncomeliness shall be exposed through their rags. 3. They were extremely fond and proud of their ornaments; but God will strip them of those ornaments, when their houses shall be plundered, their treasures rifled, and they themselves led into captivity. The prophet here specifies many of the ornaments which they used as particularly as if he had been the keeper of their wardrobe or had attended them in their dressing-room. It is not at all material to enquire what sort of ornaments these respectively were and whether the translations rightly express the original words; perhaps 100 years hence the names of some of the ornaments that are now in use in our own land will be as little understood as some of those here mentioned now are. Fashions alter, and so do the names of them; and yet the mention of them is not in vain, but is designed to expose the folly of the daughters of Zion; for, (1.) Many of these things, we may suppose, were very odd and ridiculous, and, if they had not been in fashion, would have been hooted at. They were fitter to be toys for children to play with than ornaments for grown people to go to Mount Zion in. (2.) Those things that were decent and convenient, as the linen, the hoods, and the veils, needed not be provided in such abundance and variety. It is necessary to have apparel and proper that all should have it according to their rank; but what occasion was there for so many changeable suits of apparel (Isa 3:22), that they might not be seen two days together in the same suit? &quot;They must have (as the homily against excess of apparel speaks) one gown for the day, another for the night - one long, another short - one for the working day, another for the holy-day - one of this colour, another of that colour - one of cloth, another of silk or damask - one dress afore dinner, another after - one of the Spanish fashion, another Turkey - and never content with sufficient.&quot; All this, as it is an evidence of pride and vain curiosity, so must needs spend a great deal in gratifying a base lust that ought to be laid out in works of piety and charity; and it is well if poor tenants be not racked, or poor creditors defrauded to support it. (3.) The enumeration of these things intimates what care they were in about them, how much their hearts were upon them, what an exact account they kept of them, how nice and critical they were about them, how insatiable their desire was of them, and how much of their comfort was bound up in them. A maid could forget none of these ornaments, though they were ever so many (Jer 2:32), but they would report them as readily, and talk of them with as much pleasure, as if they had been things of the greatest moment. The prophet did not speak of these things as in themselves sinful (they might lawfully be had and used), but as things which they were proud of and should therefore be deprived of.
III. They were very nice and curious about their clothes; but God would make those bodies of theirs, which were at such expense to beautify and make easy, a reproach and burden to them (Isa 3:24): Instead of sweet smell (those tablets, or boxes, of perfume, houses of the soul or breath, as they are called, Isa 3:20, margin) there shall be stink, garments grown filthy with being long worn, or from some loathsome disease or plasters for the cure of it. Instead of a rich embroidered girdle used to make the clothes sit tight, there shall be a rent, a rending of the clothes for grief, or old rotten clothes rent into rags. Instead of well-set hair, curiously plaited and powdered, there shall be baldness, the hair being plucked off or shaven, as was usual in times of great affliction (Isa 15:2; Jer 16:6), or in great servitude, Eze 29:18. Instead of a stomacher, or a scarf or sash, there shall be a girding of sackcloth, in token of deep humiliation; and burning instead of beauty. Those that had a good complexion, and were proud of it, when they are carried into captivity shall be tanned and sun-burnt; and it is observed that the best faces are soonest injured by the weather. From all this let us learn, 1. Not to be nice and curious about our apparel, not to affect that which is gay and costly, nor to be proud of it. 2. Not to be secure in the enjoyment of any of the delights of sense, because we know not how soon we may be stripped of them, nor what straits we may be reduced to.
IV. They designed by these ornaments to charm the gentlemen, and win their affections (Pro 7:16, Pro 7:17), but there shall be none to be charmed by them (Isa 3:25): Thy men shall fall by the sword, and the mighty in the war, The fire shall consume them, and then the maidens shall not be given in marriage; as it is, Psa 78:63. When the sword comes with commission the mighty commonly fall first by it, because they are most forward to venture. And, when Zion&#039;s guards are cut off, no marvel that Zion&#039;s gates lament and mourn (Isa 3:26), the enemies having made themselves masters of them; and the city itself, being desolate, being emptied or swept, shall sit upon the ground like a disconsolate widow. If sin be harboured within the walls, lamentation and mourning are near the gates.</p>

<p>smite with a scab--literally, &quot;make bald,&quot; namely, by disease.

discover--cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Isa 47:3; compare with Isa 20:4).</p>

<p>As the Egyptians had often proved false friends, so the Philistines had always been sworn enemies, to the Israel of God, and the more dangerous and vexatious for their being such near neighbours to them. They were considerably humbled in David&#039;s time, but, it seems they had got head again and were a considerable people till Nebuchadnezzar cut them off with their neighbours, which is the event here foretold. The date of this prophecy is observable; it was before Pharaoh smote Gaza. When this blow was given to Gaza by the king of Egypt is not certain, whether in his expedition against Carchemish or in his return thence, after he had slain Josiah, or when he afterwards came with design to relieve Jerusalem; but this is mentioned here to show that this word of the Lord came to Jeremiah against the Philistines when they were in their full strength and lustre, themselves and their cities in good condition, in no peril from any adversary or evil occurrent. When no disturbance of their repose was foreseen by any human probabilities, yet then Jeremiah foretold their ruin, which Pharaoh&#039;s smiting Gaza soon after would be but an earnest of, and, as it were, the beginning of sorrows to that country. It is here foretold, 1. That a foreign enemy and a very formidable one shall be brought upon them: Waters rise up out of the north, Jer 47:2. Waters sometimes signify multitudes of people and nations (Rev 17:15), sometimes great and threatening calamities (Psa 69:1); here they signify both. They rise out of the north, whence fair weather and the wind that drives away rain are said to come; but now a terrible storm comes out of that cold climate. The Chaldean army shall overflow the land like a deluge. Probably this happened before the destruction of Jerusalem, for it should seem that in Gedaliah&#039;s time, which was just after, the army of the Chaldeans was quite withdrawn out of those parts. The country of the Philistines was but of small extent, so that it would soon be overwhelmed by so vast an army. 2. That they shall all be in a consternation upon it. The men shall have no heart to fight, but shall sit down and cry like children: All the inhabitants of the land shall howl, so that nothing but lamentation shall be heard in all places. The occasion of the fright is elegantly described, Jer 47:3. Before it comes to killing and slaying, the very stamping of the horses and rattling of the chariots, when the enemy makes his approach, shall strike a terror upon the people, to such a degree that parents in their fright shall seem void of natural affection, for they shall not look back to their children, to provide for their safety, or so much as to see what becomes of them. Their hands shall be so feeble that they shall despair of carrying them off with them, and therefore they shall not care for seeing them, but leave them to take their lot; or they shall be in such a consternation that they shall quite forget even those pieces of themselves. Let none be over-fond of their children, nor dote upon them, since such distress may come that they may either wish they had none or forget that they have, and have no heart to look upon them. 3. That the country of the Philistines shall be spoiled and laid waste, and the other countries adjoining to them and in alliance with them. It is a day to spoil the Philistines, for the Lord will spoil them, Jer 47:4. Note, Those whom God will spoil must needs be spoiled; for, if God be against them, who can be for them? Tyre and Zidon were strong and wealthy cities, and they used to help the Philistines in a strait, but now they shall themselves be involved in the common ruin, and God will cut off from them every helper that remains. Note, Those that trust to help from creatures will find it cut off when they most need it and will thereby be put into the utmost confusion. Who the remnant of the country of Caphtor were is uncertain, but we find that the Caphtorim were near akin to the Philistines (Gen 10:14), and probably when their own country was destroyed such as remained came and settled with their kinsmen the Philistines, and were now spoiled with them. Some particular places are here named, Gaza, and Ashkelon, Jer 47:5. Baldness has come upon them; the invaders have stripped them of all their ornaments, or they have made themselves bald in token of extreme grief, and they are cut off, with the other cities that were in the plain or valley about them. The products of their fruitful valley shall be spoiled, and made a prey of, by the conquerors. 4. That these calamities should continue long. The prophet, in the foresight of this, with his usual tenderness, asks them first (Jer 47:5), How long will you cut yourselves, as men in extreme sorrow and anguish do? O how tedious will the calamity be! not only cutting, but long cutting. But he turns from the effect to the cause: They cut themselves, for the sword of the Lord cuts them. And therefore, (1.) He bespeaks that to be still (Jer 47:6): O thou sword of the Lord! how long will it be ere thou be quiet? He begs it would put up itself into the scabbard, would devour no more flesh, drink no more blood. This expresses the prophet&#039;s earnest desire to see an end of the war, looking with compassion, as became a man, even upon the Philistines themselves, when their country was made desolate by the sword. Note, War is the sword of the Lord; with it he punishes the crimes of his enemies and pleads the cause of his own people. When war is once begun it often lasts long; the sword, once drawn, does not quickly find the way into the scabbard again; nay, some when they draw the sword throw away the scabbard, for they delight in war. So deplorable are the desolations of war that the blessings of peace cannot but be very desirable. O that swords might be beaten into ploughshares! (2.) Yet he gives a satisfactory account of the continuance of the war and stops the mouth of his own complaint (Jer 47:7): How can it be quiet, seeing the Lord hath given it a charge against such and such places, particularly specified in its commission? There hath he appointed it. Note, [1.] The sword of war hath its charge from the Lord of hosts. Every bullet has its charge; you call them blind bullets, but they are directed by an all-seeing God. The war itself has its charge; he saith to it, Go, and it goes - Come, and it comes - Do this, and it does it; for he is commander-in-chief. [2.] When the sword is drawn we cannot expect it should be sheathed till it has fulfilled its charge. As the word of God, so his rod and his sword, shall accomplish that for which he sends them.</p>

<p>my mouth . . . sword-- (Isa 11:4; Rev 19:15). The double office of the Word of God, saving and damnatory, is implied (Isa 50:4; Joh 12:48; Heb 4:12).

shaft-- (Psa 45:5). &quot;Polished,&quot; that is, free from all rust, implies His unsullied purity.

in . . . quiver . . . hid me--Like a sword in its scabbard, or a shaft in the quiver, Messiah, before His appearing, was hid with God, ready to be drawn forth at the moment God saw fit [HENGSTENBERG]; also always protected by God, as the arrow by the quiver (Isa 51:16).</p>

<p>The prophet had faithfully delivered the message he was entrusted with, in the close of the foregoing chapter, in the terms wherein he received it, not daring to add his own comment upon it; but, when he complained that the people found fault with him for speaking parables, the word of the Lord came to him again, and gave him a key to that figurative discourse, that with it he might let the people into the meaning of it and so silence that objection. For all men shall be rendered inexcusable at God&#039;s bar and every mouth shall be stopped. Note, He that speaks with tongues should pray that he may interpret, Co1 14:13. When we speak to people about their souls we should study plainness, and express ourselves as we may be the best understood. Christ expounded his parables to his disciples, Mar 4:34. 1. The prophet is here more plainly directed against whom to level the arrow of this prophecy. He must drop his word towards the holy places (Eze 21:2), towards Canaan the holy land, Jerusalem the holy city, the temple the holy house. These were highly dignified above other places; but, when they polluted them, that word which used to drop in the holy places shall now drop against them: Prophesy against the land of Israel. It was the honour of Israel that it had prophets and prophecy; but these, being despised by them, are turned against them. And justly is Zion battered with her own artillery, which used to be employed against her adversaries, seeing she knew not how to value it. 2. He is instructed, and is to instruct the people, in the meaning of the fire that was threatened to consume the forest of the south: it signified a sword drawn, the sword of war which should make the land desolate (Eze 21:3): Behold, I am against thee, O land of Israel! There needs no more to make a people miserable than to have God against them; for as, if he be for us, we need not fear, whoever are against us, so, if he be against us, we cannot hope, whoever are for us. And God&#039;s professing people, when they revolt from him, set him against them, who used to be for them. Was the fire there of God&#039;s kindling? The sword here is his sword, which he has prepared, and which he will give commission to; it is he that will draw it out of its sheath, where it had laid quiet and threatened no harm. Note, When the sword is unsheathed among the nations God&#039;s hand must be eyed and owned in it. Did the fire devour every green tree and every dry tree? The sword in like manner shall cut off the righteous and the wicked. Good and bad were involved in the common calamities of the nation; the righteous were cut off from the land of Israel when they were sent captives in Babylon, though perhaps few or none of them were cut off from the land of the living; and it was a threatening omen to the land of Israel that in the beginning of its troubles such excellent men as Daniel and his fellows, and Ezekiel, were cut off from it and conveyed to Babylon. But though the sword cut off the righteous and the wicked (for it devours one as well as another, Sa2 11:25), yet far be it from us to think that the righteous are as the wicked, Gen 18:25. No; God&#039;s graces and comforts make a great difference when his providence seems to make none. The good figs are sent into Babylon for their good, Jer 24:5, Jer 24:6. It is only in outward appearance that there is one event to the righteous and to the wicked, Ecc 9:2. But it speaks the greatness of God&#039;s displeasure against the land of Israel. Well might it be said, His eye shall not spare, when it shall not spare, no, not the righteous in it. Since there are not righteous men sufficient to save the land, to make the justice of God the more illustrious the few that there are shall suffer with it, and God&#039;s mercy shall make it up to them some other way. Did the fire burn up all faces from the south to the north? The sword shall go forth against all flesh from the south to the north, shall go forth, as God&#039;s sword, with a commission that cannot be contested, with a force that cannot be resisted. Were all flesh made to know that God kindled the fire? They shall be made to know that he has drawn forth the sword, Eze 21:5. And, lastly, Shall the fire that is kindled never be quenched? So when this sword of the Lord is drawn against Judah and Jerusalem the scabbard is thrown away, and it shall never be sheathed: It shall not return any more, till it has made a full end. 3. The prophet is ordered, by expressions of his own grief and concern for these calamities that were coming on, to try to make impressions of the like upon the people. When he has delivered his message he must sigh (Eze 21:6), must fetch many deep sighs, with the breaking of his loins; he must sign as if his heart would burst, sigh with bitterness, with other expressions of bitter sorrow, and this publicly, in the sight of those to whom he delivered the foregoing message, that this might be a sermon to their eyes as that was to their ears; and it was well if both would work upon them. The prophet must sign, though it was painful to himself and made his breast sore, and though it is probable that the profane among the people would ridicule him for it and call him a whining canting preacher. But, if we be beside ourselves it is to God; and, if this be to be vile, we will be yet more so. Note, Ministers, if they would affect others with the things they speak of, must show that they are themselves in the greatest sincerity affected with them, and must submit to that which may create uneasiness to themselves, so that it will promote the ends of their ministry. The people, observing the prophet to sigh so much and seeing no visible occasion for it, would ask, &quot;Wherefore sighest thou? These sighs have some mystical meaning; let us know what it is.&quot; And he must answer them (Eze 21:7): &quot;It is for the tidings, the heavy tidings, that we shall hear shortly; the tidings come (the judgments come which we hear the tidings of), they come apace, and then you will all sigh; nay, that will not serve. every heart shall melt and every spirit fail; your courage will all be gone and you will have no animating considerations to support yourselves with. And, when heart and spirit fail, it will follow of course that all hands will be feeble and unable to fight, and all knees will be weak as water and unable to flee or to stand their ground.&quot; Those who have God for them when flesh and heart fail have him to be the strength of their heart; but those who have God against them have no cordial for a fainting spirit, but are as Belshazzar when his thoughts troubled him, Dan 5:6. But some people are worse frightened than hurt; may not the case be so here and the event prove better than likely? No: Behold it cometh, and shall be brought to pass. It is not a bugbear that they are frightened with, but according to the fear so is the wrath, and more grievous than is feared.</p>

<p>Here is another prophecy of the sword, which is delivered in a very affecting manner; the expressions here used are somewhat intricate, and perplex interpreters. The sword was unsheathed in the foregoing verses; here it is fitted up to do execution, which the prophet is commanded to lament. Observe,
I. How the sword is here described. 1. It is sharpened, that it may cut and wound, and make a sore slaughter. The wrath of God will put an edge upon it; and, whatever instruments God shall please to make use of in executing his judgments, he will fill them with strength, courage, and fury, according to the service they are employed in. Out of the mouth of Christ goes a sharp sword, Rev 19:15. 2. It is furbished, that it may glitter, to the terror of those against whom it is drawn. It shall be a kind of flaming sword. If it have rusted in the scabbard for want of use, it shall be rubbed and brightened; for though the glory of God&#039;s justice may seem to have been eclipsed for a while, during the day of his patience and the delay of his judgments, yet it will shine out again and be made to glitter. 3. It is a victorious sword, nothing shall stand before it (Eze 21:10): It contemneth the rod of my son as every tree. Israel, said God once, is my son, my first-born. The government of that people was called a rod, a strong rod; we read (Eze 19:11) of the strong rods they had for sceptres. But when the sword of God&#039;s justice is drawn it contemns this rod, makes nothing of it; though it be a strong rod, and the rod of his son, it is no more than any other tree. When God&#039;s professing people have revolted from him, and are in rebellion against him, his sword despises them. What are they to him more than another people? The marginal reading gives another notion of this sword: It is the rod of my son; and we know of whom God has said (Psa 2:7), Thou art my Son, this day have I begotten thee, and (Eze 21:9) Thou shalt break them with a rod of iron. This sword is that rod of iron which contemns every tree and will bear it down. Or, This sword is the rod of my son, a correcting rod, for the chastening of the transgression of God&#039;s people (Sa2 7:14), not to cut them off from being a people. It is a sword to others, a rod to my son.
II. How the sword is here put into the hand of the executioners: &quot;It is the rod of my Son, and he has given it that it may be handled (Eze 21:11), that it may be made use of for the end for which it was drawn. It is given into the hand, not of the fencer to be played with, but of the slayer to do execution with. The sword of war my Son makes use of as a sword of justice, and to him all judgment is committed. It is made bright (Eze 21:15), it is wrapped up, that it may be kept safe, and clean, and sharp for the slaughter, not as Goliath&#039;s sword was wrapped up in a cloth only for a memorial,&quot; Sa1 21:9.
III. How the sword is directed, and against whom it is sent (Eze 21:12): It shall be upon my people; they shall fall by this sword. It is repeated again, as that which is scarcely credible, that the sword of the heathen shall be upon God&#039;s own people; nay, it shall be upon all the princes of Israel; their dignity and power as princes shall be no more their security than their profession of religion as princes of Israel. But, if the sword be at any time upon God&#039;s people, have they not comfort within sufficient to arm them against every thing in it that is frightful? Yes, they have, while they conduct themselves as becomes his people; but these had not done so, and therefore terrors, by reason of the sword, shall be upon those that call themselves my people. Note, While good men are quiet, not only from evil, but from the fear of it, wicked men are disturbed not only with the sword, but with the terrors of it, arising from a consciousness of their own guilt. This sword is directed particularly against the great men, for they had been the greatest sinners among them; they had altogether broken the yoke and burst the bonds (Jer 5:5), and therefore with them in a special manner God&#039;s controversy is, who had been the ringleaders in sin. The sword of the slain is the sword of the great men that are slain, Eze 21:14. Though they have furnished themselves with places of retirement, places of concealment, where they flatter themselves with hopes that they shall be safe, they will find that the sword will enter into their privy chambers, and find them out there, as the frogs, when they were one of Egypt&#039;s plagues, found admission into the chambers of their kings. The sword, the point of this sword, is directed against their gates, against all their gates (Eze 21:15), against all those things with which they thought to keep it out and fortify themselves against it. Note, The strongest gates, though they be gates of brass, ever so well barred, ever so well guarded, are no fence against the point of the sword of God&#039;s judgments. But when that is pointed against sinners, 1. They are ready to fear the worst; their hearts faint, so that they are not able to make any resistance. 2. The worst comes; whatever resistance they make, it is to no purpose, but they are ruined, and their ruins are multiplied. But what need have we to observe the particular directions of this sword when it has a general commission, is sent with a running warrant? (Eze 21:16): &quot;Go thee, one way or other, which way thou wilt, turn to the right hand or to the left, thou wilt find those that are obnoxious, for there are none free from guilt; and thou hast authority against them, for there are none exempt from punishment; and therefore, whithersoever thy face is set, that way do thou proceed, and, like Jonathan&#039;s sword, from the blood of the slain, from the fat of the mighty, thou shalt never return empty,&quot; Sa2 1:22. Note, So full is the world of wicked people that, which way soever God&#039;s judgments go forth, they will find work, will find matter to work upon. That fire will never go out on this earth for want of fuel. And such various methods God has of meeting with sinners that the sword of his justice is still as it was at first when it flamed in the hand of the cherubim: it turns every way, Gen 3:24.
IV. What is the nature of this sword, and what are the intentions and limitations of it as to the people of God, Eze 21:13. It is a correction; it is designed to be so; the sword to others is a rod to them. This is a comfortable word which comes in in the midst of these terrible ones, though it be expressed somewhat obscurely. 1. The people of God begin to be afraid that the sword will contemn even the rod, that the sword will go on with such fury that it will despise its commission to be a rod only, will forget its bounds and become a sword indeed, even to God&#039;s own people. They fear lest the Chaldeans&#039; sword, which is the rod of God&#039;s anger, contemn its being called a rod, and become as the axe that boasts itself against him that heweth therewith or the staff that lifts up itself as if it were no wood, Isa 10:15. Or, &quot;What if the sword contemn even the rod? that is, what if this sword make the former rods, as that or Sennacherib, to be contemned as nothing to this? What if this should prove not a correcting rod, but a destroying sword, to make a full end of our church and nation?&quot; This is that which the thinking, but timorous, few are apprehensive of. Note, When threatening judgments are abroad it is good to suppose the worst that may be the consequences of them, that we may provide accordingly. What if the sword contemn the tribe or sceptre? namely, that of Judah and the house of David (so some think Shebet here signifies); what if it should aim at the ruin of our government? If it do, the Lord is righteous and will be gracious notwithstanding. But, 2. These fears are silenced with an assurance that it is not so; the sword shall not forget itself, nor the errand on which it is sent: It is a trial, and it is no more than a trial. He that sends it makes what use of it, and sets what bounds to it, he pleases. Here shall its proud waves be stayed. Note, It is matter of comfort to the people of God, when his judgments are abroad, and they are ready to tremble for fear of them, that, whatever they are to others, to them they are but trials; and, when they are tried, they shall come forth as gold, and the proving of their faith shall be the improving of it.
V. Here the prophet and the people must show themselves affected with these judgments threatened. 1. The prophet must be very serious in denouncing these judgments. He must say, A sword! a sword! Eze 21:9. Let him not study for fine words, and a variety of quaint expressions; when the town is on fire people do not so give notice of it, but cry, with a frightful doleful voice, Fire! fire! So must the prophet cry, A sword! a sword! and (Eze 21:14), Let the sword be doubled the third time in thy preaching. God speaks once, yea, twice, yea, thrice; it were well if men, after all, would perceive and regard it. It shall be doubled the third time in God&#039;s providence; for it was Nebuchadnezzar&#039;s third descent upon Jerusalem that made a full end of it. Ruin comes gradually, but at last comes effectually, upon a provoking people. Yet this is not all: the prophet is not only as a herald at arms to proclaim war, and to cry, A sword! a sword! once and again, and a third time, but, as a person nearly concerned, he must cry and howl (Eze 21:12), must sadly lament the desolations that the sword would make, as one that did himself not only sympathize with the sufferers, but feel from the sufferings. Again (Eze 21:14), Prophesy, and smite thy hands together, wring thy hands, as lamenting the desolation, or clap thy hands, as by thy prophecy instigating and encouraging those that were to be the instruments of it, or as one standing amazed at the suddenness and severity of the judgment. The prophet must smite his hands together; for (says God) I will also smite my hands together, Eze 21:17. God is in earnest in pronouncing this sentence upon them, and therefore the prophet must show himself in earnest in publishing it. God&#039;s smiting his hands together, as well as the prophet&#039;s smiting, is in token of a holy indignation at their wickedness, which was really very astonishing. When Balak&#039;s anger was kindled against Balaam he smote his hands together, Num 24:10. Note, God and his ministers are justly angry at those who might be saved and yet will be ruined. Some make it an expression of triumph and exultation, agreeing with that (Isa 1:24), Ah! I will ease me of my adversaries; and that (Pro 1:26), I also will laugh at their calamity. And so it follows here, I will cause my fury to rest, not only it shall be perfected, but it shall be pleased. And observe with what solemnity, with what authority, this sentence is ratified: &quot;I the Lord have said it, who can and will make good what I have said. I have said it, and will never unsay it. I have said it, and who can gainsay it?&quot; 2. The people must be very serious in the prospect of these judgments. An intimation of this comes in in a parenthesis (Eze 21:10): Should we then make mirth? Seeing God has drawn the sword, and the prophet sighs and cries, Should we then make mirth? The prophet seems to give this as a reason why he sighs; as Neh 2:3, Why should not my countenance be sad, when Jerusalem lies waste? Note, Before we allow ourselves to be merry, we ought to consider whether we should be merry or no. Should we make mirth, we who are sentenced to the sword, who lie under the wrath and curse of God? Shall we make mirth as other people, who have gone a whoring from our God? Hos 9:1. Should we now make mirth, when the hand of God has gone out against us, when God&#039;s judgments are abroad in the land and he by them calls to weeping and mourning? Isa 22:11, Isa 22:13. Shall we now make mirth as the king and Haman, when the church is in perplexity (Est 3:15), when we should be grieving for the affliction of Joseph? Amo 6:6.</p>

<p>Here we have, I. The deep impressions which these visions made upon the prophet. God in them put honour upon him, and gave him satisfaction, yet not without a great allay of pain and perplexity (Dan 7:15): I Daniel was grieved in my spirit, in the midst of my body. The word here used for the body properly signifies a sheath or scabbard, for the body is no more to the soul; that is the weapon; it is that which we are principally to take care of. The visions of my head troubled me, and again (Dan 7:28), my cogitations much troubled me. The manner in which these things were discovered to him quite overwhelmed him, and put his thoughts so much to the stretch that his spirits failed him, and the trance he was in tired him and made him faint. The things themselves that were discovered amazed and astonished him, and put him into a confusion, till by degrees he recollected and conquered himself, and set the comforts of the vision over against the terrors of it.
II. His earnest desire to understand the meaning of them (Dan 7:16): I came near to one of those that stood by, to one of the angels that appeared attending the Son of man in his glory, and asked him the truth (the true intent and meaning) of all this. Note, It is a very desirable thing to take the right and full sense of what we see and hear from God; and those that would know must ask by faithful and fervent prayer and by accomplishing a diligent search.
III. The key that was given him, to let him into the understanding of this vision. The angel told him, and told him so plainly that he made him know the interpretation of the thing, and so made him somewhat more easy.
1. The great beasts are great kings and their kingdoms, great monarchs and their monarchies, which shall arise out of the earth, as those beasts did out of the sea, Dan 7:17. They are but terraefilii - from beneath; they savour of the earth, and their foundation is in the dust; they are of the earth earthy, and they are written in the dust, and to the dust they shall return.
2. Daniel pretty well understands the first three beasts, but concerning the fourth he desires to be better informed, because it differed so much from the rest, and was exceedingly dreadful, and not only so, but very mischievous, or it devoured and broke in pieces, Dan 7:19. Perhaps it was this that put Daniel into such a fright, and this part of the visions of his head troubled him more than any of the rest. But especially he desired to know what the little horn was, that had eyes, and a mouth that spoke very great things, and whose countenance was more fearless and formidable than that of any of his fellows, Dan 7:20. And this he was most inquisitive about because it was this horn that made war with the saints, and prevailed against them, Dan 7:21. While no more is intimated than that the children of men make war with one another, and prevail against one another, the prophet does not show himself so much concerned (let the potsherds strive with the potsherds of the earth, and be dashed in pieces one against another); but when they make war with the saints, when the precious sons of Zion, comparable to fine gold, are broken as earthen pitchers, it is time to ask, &quot;What is the meaning of this? Will the Lord cast off his people? Will he suffer their enemies to trample upon them and triumph over them? What is this same horn that shall prevail so far against the saints?&quot; To this his interpreter answers (Dan 7:23-25) that this fourth beast is a fourth kingdom, that shall devour the whole earth, or (as it may be read) the whole land. That the ten horns are ten kings, and the little horn is another king that shall subdue three kings, and shall be very abusive to God and his people, shall act, (1.) Very impiously towards God. He shall speak great words against the Most High, setting him, and his authority and justice, at defiance. (2.) Very imperiously towards the people of God. He shall wear out the saints of the Most High; he will not cut them off at once, but wear them out by long oppressions and a constant course of hardships put upon them, ruining their estates and weakening their families. The design of Satan has been to wear out the saints of the Most High, that they may be no more in remembrance; but the attempt is vain, for while the world stands God will have a church in it. He shall think to change times and laws, to abolish all the ordinances and institutions of religion, and to bring every body to say and do just as he would have them. He shall trample upon laws and customs, human and divine. Diruit, aedificut, mutat quadrata rotundis - He pulls down, he builds, he changes square into round, as if he meant to alter even the ordinances of heaven themselves. And in these daring attempts he shall for a time prosper and have success; they shall be given into his hand until time, times, and half a time (that is, for three years and a half), that famous prophetical measure of time which we meet with in the Revelation, which is sometimes called forty-two months, sometimes 1260 days, which come all to one. But at the end of that time the judgment shall sit and take away his dominion (v. 26), which he expounds (v. 11) of the beast being slain and his body destroyed. And (as Mr. Mede reads v. 12) as to the rest of the beast, the ten horns, especially the little ruffling horn (as he calls it), they had their dominion taken away. Now the question is, Who is this enemy, whose rise, reign, and ruin, are foretold? Interpreters are not agreed. Some will have the fourth kingdom to be that of the Seleucidae, and the little horn to be Antiochus, and show the accomplishment of all this in the history of the Maccabees; so Junius, Piscator, Polanus, Broughton, and many others: but others will have the fourth kingdom to be that of the Romans, and the little horn to be Julius Caesar, and the succeeding emperors (says Calvin), the antichrist, the papal kingdom (says Mr. Joseph Mede), that wicked one, which, as this little horn, is to be consumed by the brightness of Christ&#039;s second coming. The pope assumes a power to change times and laws, potestas autokratorikē - an absolute and despotic power, as he calls it. Others make the little horn to be the Turkish empire; so Luther, Vatablus, and others. Now I cannot prove either side to be wrong; and therefore, since prophecies sometimes have many fulfillings, and we ought to give scripture its full latitude (in this as in many other controversies), I am willing to allow that they are both in the right, and that this prophecy has primary reference to the Syrian empire, and was intended for the encouragement of the Jews who suffered under Antiochus, that they might see even these melancholy times foretold, but might foresee a glorious issue of them at last, and the final overthrow of their proud oppressors; and, which is best of all, might foresee, not long after, the setting up of the kingdom of the Messiah in the world, with the hopes of which it was usual with the former prophets to comfort the people of God in their distresses. But yet it has a further reference, and foretels the like persecuting power and rage in Rome heathen, and no less in Rome papal, against the Christian religion, that was in Antiochus against the pious Jews and their religion. And St. John, in his visions and prophecies, which point primarily at Rome, has plain reference, in many particulars, to these visions of Daniel.
3. He has a joyful prospect given him of the prevalency of God&#039;s kingdom among men, and its victory over all opposition at last. And it is very observable that in the midst of the predictions of the force and fury of the enemies this is brought in abruptly (Dan 7:18 and again Dan 7:22), before it comes, in the course of the vision, to be interpreted, Dan 7:26, Dan 7:27. And this also refers, (1.) To the prosperous days of the Jewish church, after it had weathered the storm under Antiochus, and the power which the Maccabees obtained over their enemies. (2.) To the setting up of the kingdom of the Messiah in the world by the preaching of his gospel. For judgment Christ comes into this world, to rule by his Spirit, and to make all his saints kings and priests to their God. (3.) To the second coming of Jesus Christ, when the saints shall judge the world, shall sit down with him on his throne and triumph in the complete downfall of the devil&#039;s kingdom. Let us see what is here foretold. [1.] The Ancient of days shall come, Dan 7:22. God shall judge the world by his Son, to whom he has committed all judgment, and, as an earnest of that, he comes for the deliverance of his oppressed people, comes for the setting up of his kingdom in the world. [2.] The judgment shall sit, Dan 7:26. God will make it appear that he judges in the earth, and will, both in wisdom and in equity, plead his people&#039;s righteous cause. At the great day he will judge the world in righteousness by that man whom he has ordained. [3.] The dominion of the enemy shall be taken away, Dan 7:26. All Christ&#039;s enemies shall be made his footstool, and shall be consumed and destroyed to the end: these were the apostle uses concerning the man of sin, Th2 2:8. He shall be consumed with the spirit of Christ&#039;s mouth and destroyed with the brightness of his coming. [4.] Judgment is given to the saints of the Most High. The apostles are entrusted with the preaching of a gospel by which the world shall be judged. All the saints by their faith and obedience condemn an unbelieving disobedient world; in Christ their head they shall judge the world, shall judge the twelve tribes of Israel, Mat 19:28. See what reason we have to honour those that fear the Lord; how mean and despicable soever the saints now appear in the eye of the world, and how much contempt soever is poured upon them; they are the saints of the Most High; they are near and dear to God, and he owns them for his, and judgment is given to them. [5.] That which is most insisted upon is that the saints of the Most High shall take the kingdom, and possess the kingdom for ever, Dan 7:18. And again (Dan 7:22), The time came that the saints possessed the kingdom. And again (Dan 7:27), The kingdom and dominion, and the greatness of the kingdom under the whole heavens, shall be given to the people of the saints of the Most High. Far be it from us to infer hence that dominion is founded on grace, or that this will warrant any, under pretence of saintship, to usurp kingship. No; Christ&#039;s kingdom is not of this world; but this intimates the spiritual dominion of the saints over their own lusts and corruptions, their victories over Satan and his temptations, and the triumphs of the martyrs over death and its terrors. It likewise promises that the gospel kingdom shall be set up, a kingdom of grace, the privileges and comforts of which now, under the heavens, shall be the earnest and first-fruits of the kingdom of glory in the heavens. When the empire became Christian, and princes used their power for the defence and advancement of Christianity, then the saints possessed the kingdom. The saints rule by the Spirit&#039;s ruling in them (and this is the victory overcoming the world, even their faith) and by making the kingdoms of this world to become Christ&#039;s kingdom. But the full accomplishment of this will be in the everlasting happiness of the saints, the kingdom that cannot be moved, which we, according to his promise, look for (that is the greatness of the kingdom), the crown of glory that fades not away - that is the everlasting kingdom. See what an emphasis is laid upon this (Dan 7:18): The saints shall possess the kingdom for ever, even for ever and ever; and the reason is because he whose saints they are is the Most High and his kingdom is an everlasting kingdom, Dan 7:27. He is so, and therefore theirs shall be so. Because I live, you shall live also, Joh 14:19. His kingdom is theirs; they reckon themselves exalted in his exaltation, and desire no greater honour and satisfaction to themselves than that all dominions should serve and obey him, as they shall do, Dan 7:27. They shall either be brought into subjection to his golden sceptre or brought to destruction by his iron rod.
Daniel, in the close, when he ends that matter, tells us what impressions this vision made upon him; it overwhelmed his spirits to such a degree that his countenance was changed, and it made him look pale; but he kept the matter in his heart. Note, The heart must be the treasury and store-house of divine things; there we must hide God&#039;s word, as the Virgin Mary kept the sayings of Christ, Luk 2:51. Daniel kept the matter in his heart, with a design, not to keep it from the church, but to keep it for the church, that what he had received from the Lord he might fully and faithfully deliver to the people. Note, It concerns God&#039;s prophets and ministers to treasure up the things of God in their minds, and there to digest them well. If we would have God&#039;s word ready in our mouths when we have occasion for it, we must keep it in our hearts at all times.</p>

<p>point--&quot;the whirling glance of the sword&quot; [FAIRBAIRN]. &quot;The naked (bared) sword&quot; [HENDERSON].

ruins--literally, &quot;stumbling-blocks.&quot; Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee.

made bright--made to glitter.

wrapped, &amp;c.--namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. GESENIUS, translates, &quot;sharpened,&quot; &amp;c.</p>

<p>See how Christ in his doctrine suited himself to those to whom he spoke, and gave every one his portion of meat. To Pharisees he preached humility and charity. He is in these verses directing his discourse to the multitudes that crowded after him, and seemed zealous in following him; and his exhortation to them is to understand the terms of discipleship, before they undertook the profession of it, and to consider what they did. See here,
I. How zealous people were in their attendance on Christ (Luk 14:25): There went great multitudes with him, many for love and more for company, for where there are many there will be more. Here was a mixed multitude, like that which went with Israel out of Egypt; such we must expect there will always be in the church, and it will therefore be necessary that ministers should carefully separate between the precious and the vile.
II. How considerate he would have them to be in their zeal. Those that undertake to follow Christ must count upon the worst, and prepare accordingly.
1. He tells them what the worst is that they must count upon, much the same with what he had gone through before them and for them. He takes it for granted that they had a mind to be his disciples, that they might be qualified for preferment in his kingdom. They expected that he should say, &quot;If any man come to me, and be my disciple, he shall have wealth and honour in abundance; let me alone to make him a great man.&quot; But he tells them quite the contrary.
(1.) They must be willing to quit that which was very dear, and therefore must come to him thoroughly weaned from all their creature-comforts, and dead to them, so as cheerfully to part with them rather than quit their interest in Christ, Luk 14:26. A man cannot be Christ&#039;s disciple but he must hate father, and mother, and his own life. He is not sincere, he will be constant and persevering, unless he love Christ better than any thing in this world, and be willing to part with that which he may and must leave, either as a sacrifice, when Christ may be glorified by our parting with it (so the martyrs, who loved not their lives to death), or as a temptation, when by our parting with it we are put into a better capacity of serving Christ. Thus Abraham parted with his own country, and Moses with Pharaoh&#039;s court. Mention is not made here of houses and lands; philosophy will teach a man to look upon these with contempt; but Christianity carries it higher. [1.] Every good man loves his relations; and yet, if he be a disciple of Christ, he must comparatively hate them, must love them less than Christ, as Leah is said to be hated when Rachel was better loved. Not that their persons must be in any degree hated, but our comfort and satisfaction in them must be lost and swallowed up in our love to Christ, as Levi&#039;s was, when he said to his father, I have not seen him, Deu 33:9. When our duty to our parents comes in competition with our evident duty to Christ, we must give Christ the preference. If we must either deny Christ or be banished from our families and relations (as many of the primitive Christians were), we must rather lose their society than his favour. [2.] Every man loves his own life, no man ever yet hated it; and we cannot be Christ&#039;s disciples if we do not love him better than our own lives, so as rather to have our lives embittered by cruel bondage, nay, and taken away by cruel deaths, than to dishonour Christ, or depart from any of his truths and ways. The experience of the pleasures of the spiritual life, and the believing hopes and prospects of eternal life, will make this hard saying easy. When tribulation and persecution arise because of the word, then chiefly the trial is, whether we love better, Christ or our relations and lives; yet even in the days of peace this matter is sometimes brought to the trial. Those that decline the service of Christ, and opportunities of converse with him, and are ashamed to confess him, for fear of disobliging a relation or friend, or losing a customer, give cause to suspect that they love him better than Christ.
(2.) That they must be willing to bear that which was very heavy (Luk 14:27): Whosoever doth not bear his cross, as those did that were condemned to be crucified, in submission to the sentence and in expectation of the execution of it, and so come after me whithersoever I shall lead him, he cannot be my disciple; that is (says Dr. Hammond), he is not for my turn; and my service, being so sure to bring persecution along with it, will not be for his. Though the disciples of Christ are not all crucified, yet they all bear their cross, as if they counted upon being crucified. They must be content to be put into an ill name, and to be loaded with infamy and disgrace; for no name is more ignominious than Furcifer - the bearer of the gibbet. He must bear his cross, and come after Christ; that is, he must bear it in the way of his duty, whenever it lies in that way. He must bear it when Christ calls him to it, and in bearing it he must have an eye to Christ, and fetch encouragements from him, and live in hope of a recompence with him.
2. He bids them count upon it, and then consider of it. Since he has been so just to us as to tell us plainly what difficulties we shall meet with in following him, let us be so just to ourselves as to weigh the matter seriously before we take upon us a profession of religion. Joshua obliged the people to consider what they did when they promised to serve the Lord, Jos 24:19. It is better never to begin than not to proceed; and therefore before we begin we must consider what it is to proceed. This is to act rationally, and as becomes men, and as we do in other cases. The cause of Christ will bear a scrutiny. Satan shows the best, but hides the worst, because his best will not counter-vail his worst; but Christ&#039;s will abundantly. This considering of the case is necessary to perseverance, especially in suffering times. Our Saviour here illustrates the necessity of it by two similitudes, the former showing that we must consider the expenses of our religion, the latter that we must consider the perils of it.
(1.) When we take upon us a profession of religion we are like a man that undertakes to build a tower, and therefore must consider the expense of it (Luk 14:28-30): Which of you, intending to build a tower or stately house for himself, sitteth not down first, and counteth the cost? and he must be sure to count upon a great deal more than his workmen will tell him it will cost. Let him compare the charge with his purse, lest he make himself to be laughed at, by beginning to build what he is not able to finish. Note, [1.] All that take upon them a profession of religion undertake to build a tower, not as the tower of Babel, in opposition to Heaven, which therefore was left unfinished, but in obedience to Heaven, which therefore shall have its top-stone brought forth. Begin low, and lay the foundation deep, lay it on the rock, and make sure work, and then aim as high as heaven. [2.] Those that intend to build this tower must sit down and count the cost. Let them consider that it will cost them the mortifying of their sins, even the most beloved lusts; it will cost them a life of self-denial and watchfulness, and a constant course of holy duties; it may, perhaps, cost them their reputation among men, their estates and liberties, and all that is dear to them in this world, even life itself. And if it should cost us all this, what is it in comparison with what it cost Christ to purchase the advantages of religion for us, which come to us without money and without price? [3.] Many that begin to build this tower do not go on with it, nor persevere in it, and it is their folly; they have not courage and resolution, have not a rooted fixed principle, and so bring nothing to pass. It is true, we have none of us in ourselves sufficient to finish this tower, but Christ hath said, My grace is sufficient for thee, and that grace shall not be wanting to any of us, if we seek for it and make use of it. [4.] Nothing is more shameful than for those that have begun well in religion to break off; every one will justly mock him, as having lost all his labour hitherto for want of perseverance. We lose the things we have wrought (Jo2 1:8), and all we have done and suffered is in vain, Gal 3:4.
(2.) When we undertake to be Christ&#039;s disciples we are like a man that goes to war, and therefore must consider the hazard of it, and the difficulties that are to be encountered, Luk 14:31, Luk 14:32. A king that declares war against a neighbouring prince considers whether he has strength wherewith to make his part good, and, if not, he will lay aside his thoughts of war. Note, [1.] The state of a Christian in this world is a military state. Is not the Christian life a warfare? We have many passes in our way, that must be disputed with dint of sword; nay, we must fight every step we go, so restless are our spiritual enemies in their opposition. [2.] We ought to consider whether we can endure the hardness which a good soldier of Jesus Christ must expect and count upon, before we enlist ourselves under Christ&#039;s banner; whether we are able to encounter the forces of hell and earth, which come against us twenty thousand strong. [3.] Of the two it is better to make the best terms we can with the world than pretend to renounce it and afterwards, when tribulation and persecution arise because of the word, to return to it. That young man that could not find in his heart to part with his possessions for Christ did better to go away from Christ sorrowing than to have staid with him dissembling.
This parable is another way applicable, and may be taken as designed to teach us to begin speedily to be religious, rather than to begin cautiously; and may mean the same with Mat 5:25, Agree with thine adversary quickly. Note, First, Those that persist in sin make war against God, the most unnatural, unjustifiable war; they rebel against their lawful sovereign, whose government is perfectly just and good. Secondly, The proudest and most daring sinner is no equal match for God; the disproportion of strength is much greater than that here supposed between ten thousand and twenty thousand. Do we provoke the Lord to jealousy? Are we stronger than he? No, surely; who knows the power of his anger? In consideration of this, it is our interest to make peace with him. We need not send to desire conditions of peace; they are offered to us, and are unexceptionable, and highly to our advantage. Let us acquaint ourselves with them, and be at peace; do this in time, while the other is yet a great way off; for delays in such a case are highly dangerous, and make after-applications difficult.
But the application of this parable here (Luk 14:33) is to the consideration that ought to be exercised when we take upon us a profession of religion. Solomon saith, With good advice make war (Pro 20:18); for he that draws the sword throws away the scabbard; so with good advice enter upon a profession of religion, as those that know that except you forsake all you have you cannot be Christ&#039;s disciples; that is, except you count upon forsaking all and consent to it, for all that will live godly in Christ Jesus must suffer persecution, and yet continue to live godly.
3. He warns them against apostasy and a degeneracy of mind from the truly Christian spirit and temper, for that would make them utterly useless, Luk 14:34, Luk 14:35. (1.) Good Christians are the salt of the earth, and good ministers especially (Mat 5:13); and this salt is good and of great use; by their instructions and examples they season all they converse with, to keep them from putrefying, and to quicken them, and make them savoury. (2.) Degenerate Christians, who, rather than part with what they have in the world, will throw up their profession, and then of course become carnal, and worldly, and wholly destitute of a Christian spirit, are like salt that has lost its savour, like that which the chemists call the caput mortuum, that has all its salts drawn from it, that is the most useless worthless thing in the world; it has no manner of virtue or good property in it. [1.] It can never be recovered: Wherewith shall it be seasoned? You cannot salt it. This intimates that it is extremely difficult, and next to impossible, to recover an apostate, Heb 6:4-6. If Christianity will not prevail to cure men of their worldliness and sensuality, if that remedy has been tried in vain, their ease must even be concluded desperate. [2.] It is of no use. It is not fit, as dung is, for the land, to manure that, nor will it be the better if it be laid in the dunghill to rot; there is nothing to be got out of it. A professor of religion whose mind and manners are depraved is the most insipid animal that can be. If he speaks of the things of God, of which he has had some knowledge, it is so awkwardly that none are the better for it: it is a parable in the mouth of a fool. [3.] It is abandoned: Men cast it out, as that which they will have no more to do with. Such scandalous professors ought to be cast out of the church, not only because they have forfeited all the honours and privileges of their church-membership, but because there is danger that others will be infected by them. Our Saviour concludes this with a call to all to take notice of it, and to take warning: He that hath ears to hear, let him hear. Now can the faculty of hearing be better employed than in attending to the word of Christ, and particularly to the alarms he has given us of the danger we are in of apostasy, and the danger we run ourselves into by apostasy?</p>

<p>The hour was now come that the captain of our salvation, who was to be made perfect by sufferings, should engage the enemy. We have here his entrance upon the encounter. The day of recompence is in his heart, and the year of his redeemed is come, and his own arm works the salvation, for he has no second. Let us turn aside now, and see this great sight.
I. Our Lord Jesus, like a bold champion, takes the field first (Joh 18:1, Joh 18:2): When he had spoken these words, preached the sermon, prayed his prayer, and so finished his testimony, he would lose no time, but went forth immediately out of the house, out of the city, by moon-light, for the passover was observed at the full moon, with his disciples (the eleven, for Judas was otherwise employed), and he went over the brook Cedron, which runs between Jerusalem and the mount of Olives, where was a garden, not his own, but some friend&#039;s, who allowed him the liberty of it. Observe,
1. That our Lord Jesus entered upon his sufferings when he had spoken these words, as Mat 26:1, When he had finished all these sayings. Here it is intimated, (1.) That our Lord Jesus took his work before him. The office of the priest was to teach, and pray, and offer sacrifice. Christ, after teaching and praying, applies himself to make atonement. Christ had said all he had to say as a prophet, and now he addresses himself to the discharge of his office as a priest, to make his soul an offering for sin; and, when he had gone through this, he entered upon his kingly office. (2.) That having by his sermon prepared his disciples for this hour of trial, and by his prayer prepared himself for it, he then courageously went out to meet it. When he had put on his armour, he entered the lists, and not till then. Let those that suffer according to the will of God, in a good cause, with a good conscience, and having a clear call to it, comfort themselves with this, that Christ will not engage those that are his in any conflict, but he will first do that for them which is necessary to prepare them for it; and if we receive Christ&#039;s instructions and comforts, and be interested in his intercession, we may, with an unshaken resolution, venture through the greatest hardships in the way of duty.
2. That he went forth with his disciples. Judas knew what house he was in in the city, and he could have staid and met his sufferings there; but, (1.) He would do as he was wont to do, and not alter his method, either to meet the cross or to miss it, when his hour was come. It was his custom when he was at Jerusalem, after he had spent the day in public work, to retire at night to the mount of Olives; there his quarters were, in the skirts of the city, for they would not make room for him in the palaces, in the heart of the town. This being his custom, he could not be put out of his method by the foresight of his sufferings, but, as Daniel, did then just as he did aforetime, Dan 6:10. (2.) He was as unwilling that there should be an uproar among the people as his enemies were, for it was not his way to strive or cry. If he had been seized in the city, and a tumult raised thereby, mischief might have been done, and a great deal of blood shed, and therefore he withdrew. Note, When we find ourselves involved in trouble, we should be afraid of involving others with us. It is no disgrace to the followers of Christ to fall tamely. Those who aim at honour from men value themselves upon a resolution to sell their lives as dearly as they can; but those who know that their blood is precious to Christ, and that not a drop of it shall be shed but upon a valuable consideration, need not stand upon such terms. (3.) He would set us an example in the beginning of his passion, as he did at the end of it, of retirement from the world. Let us go forth to him, without the camp, bearing his reproach, Heb 13:13. We must lay aside, and leave behind, the crowds, and cares, and comforts, of cities, even holy cities, if we would cheerfully take up our cross, and keep up our communion with God therein.
3. That he went over the brook Cedron. He must go over this to go to the mount of Olives, but the notice taken of it intimates that there was something in it significant; and it points, (1.) At David&#039;s prophecy concerning the Messiah (Psa 110:7), that he shall drink of the brook in the way; the brook of suffering in the way to his glory and our salvation, signified by the brook Cedron, the black brook, so called either from the darkness of the valley it ran through or the colour of the water, tainted with the dirt of the city; such a brook Christ drank of, when it lay in the way of our redemption, and therefore shall he lift up the head, his own and ours. (2.) At David&#039;s pattern, as a type of the Messiah. In his flight from Absalom, particular notice is taken of his passing over the brook Cedron, and going up by the ascent of mount Olivet, weeping, and all that were with him in tears too, Sa2 15:23, Sa2 15:30. The Son of David, being driven out by the rebellious Jews, who would not have him to reign over them (and Judas, like Ahithophel, being in the plot against him), passed over the brook in meanness and humiliation, attended by a company of true mourners. The godly kings of Judah had burnt and destroyed the idols they found at the brook Cedron; Asa, Ch2 15:16; Hezekiah, Ch2 30:14; Josiah, Kg2 23:4, Kg2 23:6. Into that brook the abominable things were cast. Christ, being now made sin for us, that he might abolish it and take it away, began his passion by the same brook. Mount Olivet, where Christ began his sufferings, lay on the east side of Jerusalem; mount Calvary, where he finished them, on the west; for in them he had an eye to such as should come from the east and the west.
4. That he entered into a garden. This circumstance is taken notice of only by this evangelist, that Christ&#039;s sufferings began in a garden. In the garden of Eden sin began; there the curse was pronounced, there the Redeemer was promised, and therefore in a garden that promised seed entered the lists with the old serpent. Christ was buried also in a garden. (1.) Let us, when we walk in our gardens, take occasion thence to meditate on Christ&#039;s sufferings in a garden, to which we owe all the pleasure we have in our gardens, for by them the curse upon the ground for man&#039;s sake was removed. (2.) When we are in the midst of our possessions and enjoyments, we must keep up an expectation of troubles, for our gardens of delight are in a vale of tears.
5. That he had his disciples with him, (1.) Because he used to take them with him when he retired for prayer. (2.) They must be witnesses of his sufferings, and his patience under them, that they might with the more assurance and affection preach them to the world (Luk 24:48), and be themselves prepared to suffer. (3.) He would take them into the danger to show them their weakness, notwithstanding the promises they had made of fidelity. Christ sometimes brings his people into difficulties, that he may magnify himself in their deliverance.
6. That Judas the traitor knew the place, knew it to be the place of his usual retirement, and probably, by some word Christ had dropped, knew that he intended to be there that night, for want of a better closet. A solitary garden is a proper place for meditation and prayer, and after a passover is a proper time to retire for private devotion, that we may pray over the impressions made and the vows renewed, and clench the nail. Mention is made of Judas&#039;s knowing the place, (1.) To aggravate the sin of Judas, that he would betray his Master, notwithstanding the intimate acquaintance he had with him; nay, and that he would make use of his familiarity with Christ, as giving him an opportunity of betraying him; a generous mind would have scorned to do so base a thing. Thus has Christ&#039;s holy religion been wounded in the house of its friends, as it could not have been wounded any where else. Many an apostate could not have been so profane, if he had not been a professor; could not have ridiculed scriptures and ordinances, if he had not known them. (2.) To magnify the love of Christ, that, though he knew where the traitor would seek him, thither he went to be found of him, now that he knew his hour was come. Thus he showed himself willing to suffer and die for us. What he did was not by constraint, but by consent; though as man he said, Let this cup pass away, as Mediator he said, &quot;Lo, I come, I come with a good will.&quot; It was late in the night (we may suppose eight or nine o&#039;clock) when Christ went out to the garden; for it was not only his meat and drink, but his rest and sleep, to do the will of him that sent him. When others were going to bed, he was going to prayer, going to suffer.
II. The captain of our salvation having taken the field, the enemy presently comes upon the spot, and attacks him (Joh 18:3): Judas with his men comes thither, commissioned by the chief priests, especially those among them that were Pharisees, who were the most bitter enemies to Christ. This evangelist passes over Christ&#039;s agony, because the other three had fully related it, and presently introduces Judas and his company that came to seize him. Observe,
1. The persons employed in this action - a band of men and officers from the chief priests, with Judas. (1.) Here is a multitude engaged against Christ - a band of men, speira - cohors, a regiment, a Roman band, which some think was five hundred men, others a thousand. Christ&#039;s friends were few, his enemies many. Let us therefore not follow a multitude to do evil, nor fear a multitude designing evil to us, if God be for us. (2.) Here is a mixed multitude; the band of men were Gentiles, Roman soldiers, a detachment out of the guards that were posted in the tower of Antonia, to be a curb upon the city; the officers of the chief priests, hupēretas. Either their domestic servants, or the officers of their courts, were Jews; these had an enmity to each other, but were united against Christ, who came to reconcile both to God in one body. (3.) It is a commissioned multitude, not a popular tumult; no, they have received orders from the chief priests, upon whose suggestion to the governor that this Jesus was a dangerous man, it is likely they had a warrant from him too to take him up, for they feared the people. See what enemies Christ and his gospel have had, and are likely to have, numerous and potent, and therefore formidable: ecclesiastical and civil powers combined against them, Psa 2:1, Psa 2:2. Christ said it would be so (Mat 10:18), and found it so. (4.) All under the direction of Judas. He received this band of men; it is probable that he requested it, alleging that it was necessary to send a good force, being as ambitious of the honour of commanding in chief in this expedition as he was covetous of the wages of this unrighteousness. He thought himself wonderfully preferred from coming in the rear of the contemptible twelve to be placed at the head of these formidable hundreds; he never made such a figure before, and promised himself, perhaps, that this should not be the last time, but he should be rewarded with a captain&#039;s commission, or better, if he succeeded well in this enterprise.
2. The preparation they had made for an attack: They came with lanterns, and torches, and weapons. (1.) If Christ should abscond, though they had moonlight, they would have occasion for their lights; but they might have spared these; the second Adam was not driven, as the first was, to hide himself, either for fear or shame, among the trees of the garden. It was folly to light a candle to seek the Sun by. (2.) If he should resist, they would have occasion for their arms. The weapons of his warfare were spiritual, and at these weapons he had often beaten them, and put them to silence, and therefore they have now recourse to other weapons, swords and staves.
III. Our Lord Jesus gloriously repulsed the first onset of the enemy, Joh 18:4-6, where observe,
1. How he received them, with all the mildness imaginable towards them, and all the calmness imaginable in himself.
(1.) He met them with a very soft and mild question (Joh 18:4): Knowing all things that should come upon him, and therefore not at all surprised with this alarm, with a wonderful intrepidity and presence of mind, undisturbed and undaunted, he went forth to meet them, and, as if he had been unconcerned, softly asked, &quot;Whom seek you? What is the matter? What means this bustle at this time of night?&quot; See here, [1.] Christ&#039;s foresight of his sufferings; He knew all those things that should come upon him, for he had bound himself to suffer them. Unless we had strength, as Christ had, to bear the discovery, we should not covet to know what shall come upon us; it would but anticipate our pain; sufficient unto the day is the evil thereof: yet it will do us good to expect sufferings in general, so that when they come we may say, &quot;It is but what we looked for, the cost we sat down and counted upon.&quot; [2.] Christ&#039;s forwardness to his sufferings; he did not run away from them, but went out to meet them, and reached forth his hand to take the bitter cup. When the people would have forced him to a crown, and offered to make him a king in Galilee, but he withdrew, and hid himself (Joh 6:15); but, when they came to force him to a cross, he offered himself; for he came to this world to suffer and went to the other world to reign. This will not warrant us needlessly to expose ourselves to trouble, for we know not when our hour is come; but we are called to suffering when we have no way to avoid it but by sin; and, when it comes to this, let none of these things move us, for they cannot hurt us.
(2.) He met them with a very calm and mild answer when they told him whom they were in quest of, Joh 18:5. They said, Jesus of Nazareth; and he said, I am he. [1.] It should seem, their eyes were held, that they could not know him. It is highly probable that many of the Roman band, at least the officers of the temple, had often seen him, if only to satisfy their curiosity; Judas, however, to be sure, knew him well enough, and yet none of them could pretend to say, Thou art the man we seek. Thus he showed them the folly of bringing lights to see for him, for he could make them not to know him when they saw him; and he has herein shown us how easily he can infatuate the counsels of his enemies, and make them lose themselves, when they are seeking mischief. [2.] In their enquiries for him they called him Jesus of Nazareth, which was the only title they knew him by, and probably he was so called in their warrant. It was a name of reproach given him, to darken the evidence of his being the Messiah. By this it appears that they knew him not, whence he was; for, if they had known him, surely they would not have persecuted him. [3.] He fairly answers them: I am he. He did not improve the advantage he had against them by their blindness, as Elisha did against the Syrians, telling them, This is not the way, neither is this the city; but improves it as an opportunity of showing his willingness to suffer. Though they called him Jesus of Nazareth, he answered to the name, for he despised the reproach; he might have said, I am not he, for he was Jesus of Bethlehem; but he would by no means allow equivocations. He has hereby taught us to own him, whatever it cost us; not to be ashamed of him or his words; but even in difficult times to confess Christ crucified, and manfully to fight under his banner. I am he, Egō eimi - I am he, is the glorious name of the blessed God (Exo 3:14), and the honour of that name is justly challenged by the blessed Jesus. [4.] Particular notice is taken, in a parenthesis, that Judas stood with them. He that used to stand with those that followed Christ now stood with those that fought against him. This describes an apostate; he is one that changes sides. He herds himself with those with whom his heart always was, and with whom he shall have his lot in the judgment-day. This is mentioned, First, To show the impudence of Judas. One would wonder where he got the confidence with which he now faced his Master, and was not ashamed, neither could he blush; Satan in his heart gave him a whore&#039;s forehead. Secondly, To show that Judas was particularly aimed at in the power which went along with that word, I am he, to foil the aggressors. It was an arrow levelled at the traitor&#039;s conscience, and pierced him to the quick; for Christ&#039;s coming and his voice will be more terrible to apostates and betrayers than to sinners of any other class.
2. See how he terrified them, and obliged them to retire (Joh 18:6): They went backward, and, like men thunder-struck, fell to the ground. It should seem, they did not fall forward, as humbling themselves before him, and yielding to him, but backward, as standing it out to the utmost. Thus Christ was declared to be more than a man, even when he was trampled upon as a worm, and no man. This word, I am he, had revived his disciples, and raised them up (Mat 14:27); but the same word strikes his enemies down. Hereby he showed plainly,
(1.) What he could have done with them. When he struck them down, he could have struck them dead; when he spoke them to the ground, he could have spoken them to hell, and have sent them, like Korah&#039;s company, the next way thither; but he would not do so, [1.] Because the hour of his suffering was come, and he would not put it by; he would only show that his life was not forced from him, but he laid it down of himself, as he had said. [2.] Because he would give an instance of his patience and forbearance with the worst of men, and his compassionate love to his very enemies. In striking them down, and no more, he gave them both a call to repent and space to repent; but their hearts were hardened, and all was in vain.
(2.) What he will do at last with all his implacable enemies, that will not repent to give him glory; they shall flee, they shall fall, before him. Now the scripture was accomplished (Psa 21:12), Thou shalt make them turn their back, and Psa 20:8. And it will be accomplished more and more; with the breath of his mouth he will slay the wicked, Th2 2:8; Rev 19:21. Quid judicaturus faciet, qui judicandus hoc facit? - What will he do when he shall come to judge, seeing he did this when he came to be judged? - Augustine.
IV. Having given his enemies a repulse, he gives his friends a protection, and that by his word too, Joh 18:7-9, where we may observe,
1. How he continued to expose himself to their rage, Joh 18:7. They did not lie long where they fell, but, by divine permission, got up again; it is only in the other world that God&#039;s judgments are everlasting. When they were down, one would have thought Christ should have made his escape; when they were up again, one would have thought they should have let fall their pursuit; but still we find, (1.) They are as eager as ever to seize him. It is in some confusion and disorder that they recover themselves; they cannot imagine what ailed them, that they could not keep their ground, but will impute it to any thing rather than Christ&#039;s power. Note, There are hearts so very hard in sin that nothing will work upon them to reduce and reclaim them. (2.) He is as willing as ever to be seized. When they were fallen before him, he did not insult over them, but seeing them at a loss, asked them the same question, Whom seek you? And they gave him the same answer, Jesus of Nazareth. In his repeating the question, he seems to come yet closer to their consciences: &quot;Do you not know whom you seek? Are you not aware that you are in error, and will you meddle with your match? Have you not had enough of it, but will you try the other struggle? Did ever any harden his heart against God and prosper?&quot; In their repeating the same answer, they showed an obstinacy in their wicked way; they still call him Jesus of Nazareth, with as much disdain as ever, and Judas is as unrelenting as any of them. Let us therefore fear lest, by a few bold steps at first in a sinful way, our hearts be hardened.
2. How he contrived to secure his disciples from their rage. He improved this advantage against them for the protection of his followers. When he shows his courage with reference to himself, I have told you that I am he, he shows his care for his disciples, Let these go their way. He speaks this as a command to them, rather than a contract with them; for they lay at his mercy, not he at theirs. He charges them therefore as one having authority: &quot;Let these go their way; it is at your peril if you meddle with them&quot; This aggravated the sin of the disciples in forsaking him, and particularly Peter&#039;s in denying him, that Christ had given them this pass, or warrant of protection, and yet they had not faith and courage enough to rely upon it, but betook themselves to such base and sorry shifts for their security. When Christ said, Let these go their way, he intended,
(1.) To manifest his affectionate concern for his disciples. When he exposed himself, he excused them, because they were not as yet fit to suffer; their faith was weak, and their spirits were low, and it would have been as much as their souls, and the lives of their souls, were worth, to bring them into sufferings now. New wine must not be put into old bottles. And, besides, they had other work to do; they must go their way, for they are to go into all the world, to preach the gospel. Destroy them not, for a blessing is in them. Now herein, [1.] Christ gives us a great encouragement to follow him; for, though he has allotted us sufferings, yet he considers our frame, will wisely time the cross, and proportion it to our strength, and will deliver the godly out of temptation, either from it, or through it. [2.] He gives us a good example of love to our brethren and concern for their welfare. We must not consult our own ease and safety only, but others, as well as our own, and in some cases more than our own. There is a generous and heroic love, which will enable us to lay down our lives for the brethren, Jo1 3:16.
(2.) He intended to give a specimen of his undertaking as Mediator. When he offered himself to suffer and die, it was that we might escape. He was our antipsuchos - a sufferer in our stead; when he said, Lo, I come, he said also, Let these go their way; like the ram offered instead of Isaac.
3. Now herein he confirmed the word which he had spoken a little before (Joh 17:12), Of those whom thou gavest me, I have lost none. Christ, by fulfilling that word in this particular, gave an assurance that it should be accomplished in the full extent of it, not only for those that were now with him, but for all that should believe on him through their word. Though Christ&#039;s keeping them was meant especially of the preservation of their souls from sin and apostasy, yet it is here applied to the preservation of their natural lives, and very fitly, for even the body was a part of Christ&#039;s charge and care; he is to raise it up at the last day, and therefore to preserve it as well as the spirit and soul, Th1 5:23; Ti2 4:17, Ti2 4:18. Christ will preserve the natural life for the service to which it is designed; it is given to him to be used for him, and he will not lose the service of it, but will be magnified in it, whether by life or death; it shall be held in life as long as any use is to be made of it. Christ&#039;s witnesses shall not die till they have given in their evidence. But this is not all; this preservation of the disciples was, in the tendency of it, a spiritual preservation. They were now so weak in faith and resolution that in all probability, if they had been called out to suffer at this time, they would have shamed themselves and their Master, and some of them, at least the weaker of them, would have been lost; and therefore, that he might lose none, he would not expose them. The safety and preservation of the saints are owing, not only to the divine grace in proportioning the strength to the trial, but to the divine providence in proportioning the trial to the strength.
V. Having provided for the safety of his disciples, he rebukes the rashness of one of them, and represses the violence of his followers, as he had repulsed the violence of his persecutors, Joh 18:10, Joh 18:11, where we have,
1. Peter&#039;s rashness. He had a sword; it is not likely that he wore one constantly as a gentleman, but they had two swords among them all (Luk 22:38), and Peter, being entrusted with one, drew it; for now, if ever, he thought it was his time to use it; and he smote one of the high priest&#039;s servants, who was probably one of the forwardest, and aiming, it is likely, to cleave him down the head, missed his blow, and only cut off his right ear. The servant&#039;s name, for the greater certainty of the narrative, is recorded; it was Malchus, or Malluch, Neh 10:4.
(1.) We must here acknowledge Peter&#039;s good-will; he had an honest zeal for his Master, though now misguided. He had lately promised to venture his life for him, and would now make his words good. Probably it exasperated Peter to see Judas at the head of this gang; his baseness excited Peter&#039;s boldness, and I wonder that when he did draw his sword he did not aim at the traitor&#039;s head.
(2.) Yet we must acknowledge Peter&#039;s ill conduct; and, though his good intention did excuse, yet it would not justify him. [1.] He had no warrant from his Master for what he did. Christ&#039;s soldiers must wait the word of command, and not outrun it; before they expose themselves to sufferings, they must see to it, not only that their cause be good, but their call clear. [2.] He transgressed the duty of his place, and resisted the powers that were, which Christ had never countenanced, but forbidden (Mat 5:39): that you resist not evil [3.] He opposed his Master&#039;s sufferings, and, notwithstanding the rebuke he had for it once, is ready to repeat, Master, spare thyself; suffering be far from thee; though Christ had told him that he must and would suffer, and that his hour was now come. Thus, while he seemed to fight for Christ, he fought against him. [4.] He broke the capitulation his Master had lately made with the enemy. When he said, Let these go their way, he not only indented for their safety, but in effect passed his word for their good behaviour, that they should go away peaceably; this Peter heard, and yet would not be bound by it. As we may be guilty of a sinful cowardice when we are called to appear, so we may be of a sinful forwardness when we are called to retire. [5.] He foolishly exposed himself and his fellow disciples to the fury of this enraged multitude. If he had cut off Malchus&#039;s head when he cut off his ear, we may suppose the soldiers would have fallen upon all the disciples, and have hewn them to pieces, and would have represented Christ as not better than Barabbas. Thus many have been guilty of self-destruction, in their zeal for self-preservation. [6.] Peter played the coward so soon after this (denying his Master) that we have reason to think he would not have done this but that he saw his Master cause them to fall on the ground, and then he could deal with them; but, when he saw him surrender himself notwithstanding, his courage failed him; whereas the true Christian hero will appear in the cause of Christ, not only when it is prevailing, but when it seems to be declining; will be on the right side, though it be not the rising side.
(3.) We must acknowledge God&#039;s over-ruling providence in directing the stroke (so that it should do no more execution, but only cut off his ear, which was rather marking him than maiming him), as also in giving Christ an opportunity to manifest his power and goodness in healing the hurt, Luk 22:51. Thus what was in danger of turning to Christ&#039;s reproach proved an occasion of that which redounded much to his honour, even among his adversaries.
2. The rebuke his Master gave him (Joh 18:11): Put up thy sword into the sheath, or scabbard; it is a gentle reproof, because it was his zeal that carried him beyond the bounds of discretion. Christ did not aggravate the matter, only bade him do so no more. Many think their being in grief and distress will excuse them if they be hot and hasty with those about them; but Christ has here set us an example of meekness in sufferings. Peter must put up his sword, for it was the sword of the Spirit that was to be committed to him - weapons of warfare not carnal, yet mighty. When Christ with a word felled the aggressors, he showed Peter how he should be armed with a word, quick and powerful, and sharper than any two-edged sword, and with that, not long after this, he laid Ananias and Sapphira dead at his feet.
3. The reason for this rebuke: The cup which my Father has given me, shall I not drink it? Matthew relates another reason which Christ gave for this rebuke, but John preserves this, which he had omitted; in which Christ gives us, (1.) A full proof of his own submission to his Father&#039;s will. Of all that was amiss in what Peter did, he seems to resent nothing so much as that he would have hindered his sufferings now that his hour was come: &quot;What, Peter, wilt thou step in between the cup and the lip? Get thee hence, Satan.&quot; If Christ be determined to suffer and die, it is presumption for Peter in word or deed to oppose it: Shall I not drink it? The manner of expression bespeaks a settled resolution, and that he would not entertain a thought to the contrary. He was willing to drink of this cup, though it was a bitter cup, an infusion of the wormwood and the gall, the cup of trembling, a bloody cup, the dregs of the cup of the Lord&#039;s wrath, Isa 51:22. He drank it, that he might put into our hands the cup of salvation, the cup of consolation, the cup of blessing; and therefore he is willing to drink it, because his Father put it into his hand. If his Father will have it so, it is for the best, and be it so. (2.) A fair pattern to us of submission to God&#039;s will in every thing that concerns us. We must pledge Christ in the cup that he drank of (Mat 20:23), and must argue ourselves into a compliance. [1.] It is but a cup; a small matter comparatively, be it what it will. It is not a sea, a red sea, a dead sea, for it is not hell; it is light, and but for a moment. [2.] It is a cup that is given us; sufferings are gifts. [3.] It is given us by a Father, who has a Father&#039;s authority, and does us no wrong; a Father&#039;s affection, and means us no hurt.
VI. Having entirely reconciled himself to the dispensation, he calmly surrendered, and yielded himself a prisoner, not because he could not have made his escape, but because he would not. One would have thought the cure of Malchus&#039;s ear should have made them relent, but nothing would win upon them. Maledictus furor, quem nec majestast miraculi nec pietas beneficii confringere potuit - Accursed rage, which the grandeur of the miracle could not appease, nor the tenderness of the favour conciliate. - Anselm. Observe here,
1. How they seized him: They took Jesus. Only some few of them could lay hands on him, but it is charged upon them all, for they were all aiding and abetting. In treason there are not accessories; all are principals. Now the scripture was fulfilled, Bulls have compassed me (Psa 22:12), compassed me like bees, Psa 118:12. The breath of our nostrils is taken in their pit, Lam 4:20. They had so often been frustrated in their attempts to seize him that now, having got him into their hands, we may suppose they flew upon him with so much the more violence.
2. How they secured him: They bound him. This particular of his sufferings is taken notice of only by this evangelist, that, as soon as ever he was taken, he was bound, pinioned, handcuffed; tradition says, &quot;They bound him with such cruelty that the blood started out at his fingers&#039; ends; and, having bound his hands behind him, they clapped an iron chain about his neck, and with that dragged him along.&quot; See Gerhard. Harm. cap. 5.
(1.) This shows the spite of his persecutors. They bound him, [1.] That they might torment him, and put him in pain, as they bound Samson to afflict him. [2.] That they might disgrace him, and put him to shame; slaves were bound, so was Christ, though free-born. [3.] That they might prevent his escape, Judas having told them to hold him fast. See their folly, that they should think to fetter that power which had but just now proved itself omnipotent. [4.] They bound him as one already condemned, for they were resolved to prosecute him to the death, and that he should die as a fool dieth, that is, as a malefactor, with his hands bound, Sa2 3:33, Sa2 3:34. Christ had bound the c</p>

<p>But Paul cried with a loud voice--the better to arrest the deed.

Do thyself no harm, for we are all here--What divine calmness and self-possession! No elation at their miraculous liberation, or haste to take advantage of it; but one thought filled the apostle&#039;s mind at that moment--anxiety to save a fellow creature from sending himself into eternity, ignorant of the only way of life; and his presence of mind appears in the assurance which he so promptly gives to the desperate man, that his prisoners had none of them fled as he feared. But how, it has been asked by skeptical critics, could Paul in his inner prison know what the jailer was about to do? In many conceivable ways, without supposing any supernatural communication. Thus, if the jailer slept at the door of &quot;the inner prison,&quot; which suddenly flew open when the earthquake shook the foundations of the building; if, too, as may easily be conceived, he uttered some cry of despair on seeing the doors open; and, if the clash of the steel, as the affrighted man drew it hastily from the scabbard, was audible but a few yards off, in the dead midnight stillness, increased by the awe inspired in the prisoners by the miracle--what difficulty is there in supposing that Paul, perceiving in a moment how matters stood, after crying out, stepped hastily to him, uttering the noble entreaty here recorded? Not less flat is the question, why the other liberated prisoners did not make their escape:--as if there were the smallest difficulty in understanding how, under the resistless conviction that there must be something supernatural in their instantaneous liberation without human hand, such wonder and awe should possess them as to take away for the time not only all desire of escape, but even all thought on the subject.</p>

<p>Here the apostle states the case; and,
I. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication, Co1 5:1. It was told in all places, to their dishonour, and the reproach of Christians. And it was the more reproachful because it could not be denied. Note, The heinous sins of professed Christians are quickly noted and noised abroad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice. This was not a common instance of fornication, but such as was not so much as named among the Gentiles, that a man should have his father&#039;s wife - either marry her while his father was alive, or keep her as his concubine, either when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be called fornication; but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to marry her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication: Scelus incredibile (as Cicero calls it), et prater unum in omni vit inauditum (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband. Incredible wickedness! says the orator; such I never heard of in all my life besides. Not that there were no such instances of incestuous marriages among the heathens; but, whenever they happened, they gave a shock to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and, as is probable, a leader of one of the factions among them, a principal man. Note, The best churches are, in this state of imperfection, liable to very great corruptions. Is it any wonder when so horrible a practice was tolerated in an apostolical church, a church planted by the great apostle of the Gentiles?
II. He greatly blames them for their own conduct hereupon: They were puffed up (Co1 5:2), they gloried, 1. Perhaps on account of this very scandalous person. He might be a man of great eloquence, of deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader. Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him and pride themselves in him. Note, Pride or self-esteem often lies at the bottom of our immoderate esteem of others, and this makes us as blind to their faults as to our own. It is true humility that will bring a man to a sight and acknowledgement of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform his blemishes into beauties. Those of the Corinthians that were admirers of the incestuous person&#039;s gifts could overlook or extenuate his horrid practices. Or else, 2. It may intimate to us that some of the opposite party were puffed up. They were proud of their own standing, and trampled upon him that fell. Note, It is a very wicked thing to glory over the miscarriages and sins of others. We should lay them to heart, and mourn for them, not be puffed up with them. Probably this was one effect of the divisions among them. The opposite party made their advantage of this scandalous lapse, and were glad of the opportunity. Note, It is a sad consequence of divisions among Christians that it makes them apt to rejoice in iniquity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular members, and, if they be incorrigible, should remove them. He that had done this wicked deed should have been taken away from among them.
III. We have the apostle&#039;s direction to them how they should now proceed with this scandalous sinner. He would have him excommunicated and delivered to Satan (Co1 5:3-5); as absent in body, yet present in spirit, he had judged already as if he had been present; that is, he had, by revelation and the miraculous gift of discerning vouchsafed him by the Spirit, as perfect a knowledge of the case, and had hereupon come to the following determination, not without special authority from the Holy Spirit. He says this to let them know that, though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as full cognizance of the case as if he had been on the spot. Note, Those who would appear righteous judges to the world will take care to inform them that they do not pass sentence without full proof and evidence. The apostle adds, him who hath so done this deed. The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt by the manner of doing it. Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it. Paul had judged that he should be delivered to Satan (Co1 5:5), and this was to be done in the name of Christ, with the power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance. Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. Christ and Satan divide the world: and those that live in sin, when they profess relation to Christ, belong to another master, and by excommunication should be delivered up to him; and this in the name of Christ. Note, Church-censures are Christ&#039;s ordinances, and should be dispensed in his name. It was to be done also when they were gathered together, in full assembly. The more public the more solemn, and the more solemn the more likely to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be passed with great solemnity. Those who sin in this manner are to be rebuked before all, that all may fear, Ti1 5:20. Others think the apostle is not to be understood of mere excommunication, but of a miraculous power or authority they had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the destruction of the flesh. In this sense the destruction of the flesh has been a happy occasion of the salvation of the spirit. It is probable that this was a mixed case. It was an extraordinary instance: and the church was to proceed against him by just censure; the apostle, when they did so, put forth an act of extraordinary power, and gave him up to Satan, nor for his destruction, but for his deliverance, at least for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them, their spiritual and eternal good. It is that their spirit may be saved in the day of the Lord Jesus, Co1 5:5. Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For,
IV. He hints the danger of contagion from this example: Your glorying is not good. Know you not that a little leaven leaveneth the whole lump? The bad example of a man in rank and reputation is very mischievous, spreads the contagion far and wide. It did so, probably, in this very church and case: see Co2 12:21. They could not be ignorant of this. The experience of the whole world was for it; one scabbed sheep infects a whole flock. A little heaven will quickly spread the ferment through a great lump. Note, Concern for their purity and preservation should engage Christian churches to remove gross and scandalous sinners.</p>