Resultados para: "SELFISHNESS"

<p>We have here the choice that Lot made when he parted from Abram. Upon this occasion, one would have expected, 1. That he should have expressed an unwillingness to part from Abram, and that, at least, he should have done it with reluctancy. 2. That he should have been so civil as to have remitted the choice back again to Abram. But we find not any instance of deference or respect to his uncle in the whole management. Abram having offered him the choice, without compliment he accepted it, and made his election. Passion and selfishness make men rude. Now, in the choice which Lot made, we may observe,
I. How much he had an eye to the goodness of the land. He beheld all the plan of Jordan, the flat country in which Sodom stood, that it was admirably well watered every where (and perhaps the strife had been about water, which made him particularly fond of that convenience), and so Lot chose all that plain, Gen 13:10, Gen 13:11. That valley, which was like the garden of Eden itself, now yielded him a most pleasant prospect. It was, in his eye, beautiful for situation, the joy of the whole earth; and therefore he doubted not but that it would yield him a comfortable settlement, and that in such a fruitful soil he should certainly thrive, and grow very rich: and this was all he looked at. But what came of it? Why, the next news we hear of him is that he is in the briars among them, he and his carried captive. While he lived among them, he vexed his righteous soul with their conversation, and never had a good day with them, till, at last, God fired the town over his head, and forced him to the mountain for safety who chose the plain for wealth and pleasure. Note, Sensual choices are sinful choices, and seldom speed well. Those who in choosing relations, callings, dwellings, or settlements are guided and governed by the lusts of the flesh, the lusts of the eye, or the pride of life, and consult not the interests of their souls and their religion, cannot expect God&#039;s presence with them, nor his blessing upon them, but are commonly disappointed even in that which they principally aimed at, and miss of that which they promised themselves satisfaction in. In all our choices this principle should overrule us, That that is best for us which is best for our souls.
II. How little he considered the wickedness of the inhabitants: But the men of Sodom were wicked, Gen 13:13. Note, 1. Though all are sinners, yet some are greater sinners than others. The men of Sodom were sinners of the first magnitude, sinners before the Lord, that is, impudent daring sinners; they were so to a proverb. Hence we read of those that declare their sin as Sodom, they hide it not, Isa 3:9. 2. That some sinners are the worse for living in a good land. So the Sodomites were: for this was the iniquity of Sodom, pride, fulness of bread, and abundance of idleness; and all these were supported by the great plenty their country afforded, Eze 16:49. Thus the prosperity of fools destroys them. 3. That God often gives great plenty to great sinners. Filthy Sodomites dwell in a city, in a fruitful plain, while faithful Abram and his pious family dwell in tents upon the barren mountains. 4. When wickedness has come to the height, ruin is not far off. Abounding sins are sure presages of approaching judgments. Now Lot&#039;s coming to dwell among the Sodomites may be considered, (1.) As a great mercy to them, and a likely means of bringing them to repentance; for now they had a prophet among them and a preacher of righteousness, and, if they had hearkened to him, they might have been reformed, and the ruin prevented. Note, God sends preachers, before he sends destroyers; for he is not willing that any should perish. (2.) As a great affliction to Lot, who was not only grieved to see their wickedness (Pe2 2:7, Pe2 2:8), but was molested and persecuted by them, because he would not do as they did. Note, It has often been the vexatious lot of good men to live among wicked neighbours, to sojourn in Mesech (Psa 120:5), and it cannot but be the more grievous, if, as Lot here, they have brought it upon themselves by an unadvised choice.</p>

<p>Here is, I. The humble request which Abraham made to his neighbours, the Hittites, for a burying-place among them, Gen 23:3, Gen 23:4. It was strange he had this to do now; but we are to impute it rather to God&#039;s providence than to his improvidence, as appears Act 7:5, where it is said, God gave him no inheritance in Canaan. It were well if all those who take care to provide burying-places for their bodies after death were as careful to provide a resting-place for their souls. Observe here, 1. The convenient diversion which this affair gave, for the present, to Abraham&#039;s grief: He stood up from before his dead. Those that find themselves in danger of over-grieving for their dead relations, and are entering into that temptation, must take heed of poring upon their loss and sitting alone and melancholy. There must be a time of standing up from before their dead, and ceasing to mourn. For, thanks be to God, our happiness is not bound up in the life of any creature. Care of the funeral may, as here, be improved to divert grief for the death at first, when it is most in danger of tyrannizing. Weeping must not hinder sowing. 2. The argument he used with the children of Heth, which was this: &quot;I am a stranger and a sojourner with you, therefore I am unprovided, and must become a humble suitor to you for a burying-place.&quot; This was one occasion which Abraham took to confess that he was a stranger and a pilgrim upon earth; he was not ashamed to own it thus publicly, Heb 11:13. Note, The death of our relations should effectually remind us that we are not at home in this world. When they are gone, say, &quot;We are going.&quot; 3. His uneasiness till this affair was settled, intimated in that word, that I may bury my dead out of my sight. Note, Death will make those unpleasant to our sight who while they lived were the desire of our eyes. The countenance that was fresh and lively becomes pale and ghastly, and fit to be removed into the land of darkness. While she was in his sight, it renewed his grief, which he would prevent.
II. The generous offer which the children of Heth made to him, Gen 23:5, Gen 23:6. They compliment him, 1. With a title of respect: Thou art a prince of God among us, so the word is; not only great, but good. He called himself a stranger and a sojourner; they call him a great prince; for those that humble themselves shall be exalted. God had promised to make Abraham&#039;s name great. 2. With a tender of the best of their burying-places. Note, Even the light of nature teaches us to be civil and respectful towards all, though they be strangers and sojourners. The noble generosity of these Canaanites shames and condemns the closeness, and selfishness, and ill-humour, of many that call themselves Israelites. Observe, These Canaanites would be glad to mingle their dust with Abraham&#039;s and to have their last end like his.
III. The particular proposal which Abraham made to them, Gen 23:7-9. He returns them his thanks for their kind offer with all possible decency and respect; though a great man, an old man, and now a mourner, yet he stands up, and bows himself humbly before them, Gen 23:7. Note, Religion teaches good manners; and those abuse it that place it in rudeness and clownishness. He then pitches upon the place he thinks most convenient, namely, the cave of Machpelah, which probably lay near him, and had not yet been used for a burying-place. The present owner was Ephron. Abraham cannot pretend to any interest in him, but he desires that they would improve theirs with him to get the purchase of that cave, and the field in which it was. Note, A moderate desire to obtain that which is convenient for us, by fair and honest means, is not such a coveting of that which is our neighbour&#039;s as is forbidden in the tenth commandment.
IV. The present which Ephron made to Abraham of his field: The field give I thee, Gen 23:10, Gen 23:11. Abraham thought he must be entreated to sell it; but, upon the first mention of it, without entreaty, Ephron freely gives it. Some men have more generosity than they are thought to have. Abraham, no doubt, had taken all occasions to oblige his neighbours, and do them any service that lay in his power; and now they return his kindness: for he that watereth shall be watered also himself. Note, If those that profess religion adorn their profession by eminent civility and serviceableness to all, they shall find it will rebound to their own comfort and advantage, as well as to the glory of God.
V. Abraham&#039;s modest and sincere refusal of Ephron&#039;s kind offer, Gen 23:12, Gen 23:13. Abundance of thanks he returns him for it (Gen 23:12), makes his obeisance to him before the people of the land, that they might respect Ephron the more for the respect they saw Abraham give him (Sa1 15:30), but resolves to give him money for the field, even the full value of it. It was not in pride that Abraham refused the gift, or because he scorned to be beholden to Ephron; but, 1. In justice. Abraham was rich in silver and gold (Gen 13:2) and was able to pay for the field, and therefore would not take advantage of Ephron&#039;s generosity. Note, Honesty, as well as honour, forbids us to sponge upon our neighbours and to impose upon those that are free. Job reflected upon it with comfort, when he was poor, that he had not eaten the fruits of his land without money, Job 31:39. 2. In prudence. He would pay for it lest Ephron, when this good humour was over, should upbraid him with it, and say, I have made Abraham rich (Gen 14:23), or lest the next heir should question Abraham&#039;s title (because that grant was made without any consideration), and claim back the field. Thus David afterwards refused Araunah&#039;s offer, Sa2 24:24. We know not what affronts we may hereafter receive from those that are now most kind and generous.
VI. The price of the land fixed by Ephron but not insisted on: The land is worth four hundred shekels of silver (about fifty pounds of our money), but what is that between me and thee? Gen 23:14, Gen 23:15. He would rather oblige his friend than have so much money in his pocket. Herein Ephron discovers, 1. A great contempt of worldly wealth. &quot;What is that between me and thee? It is a small matter, not worth speaking of.&quot; Many a one would have said, &quot;It is a deal of money; it will go far in a child&#039;s portion.&quot; But Ephron says, &quot;What is that?&quot; Note, It is an excellent thing for people to have low and mean thoughts of all the wealth of this world; it is that which is not, and in the abundance of which a man&#039;s life does not consist, Luk 12:15. 2. Great courtesy, and obligingness to his friend and neighbour. Ephron was not jealous of Abraham as a resident foreigner, nor envious at him as a man likely to thrive and grow rich. He bore him no ill-will for his singularity in religion, but was much kinder to him than most people now-a-days are to their own brothers: What is that between me and thee? Note, No little thing should occasion demurs and differences between true friends. When we are tempted to be hot in resenting affronts, high in demanding our rights, or hard in denying a kindness, we should answer the temptation with this question: &quot;What is that between me and my friend?&quot;</p>

<p>Saul said unto him, Blessed be thou of the Lord: I have performed the commandment of the Lord--Saul was either blinded by a partial and delusive self-love, or he was, in his declaration to Samuel, acting the part of a bold and artful hypocrite. He professed to have fulfilled the divine command, and that the blame of any defects in the execution lay with the people. Samuel saw the real state of the case, and in discharge of the commission he had received before setting out, proceeded to denounce his conduct as characterized by pride, rebellion, and obstinate disobedience. When Saul persisted in declaring that he had obeyed, alleging that the animals, whose bleating was heard, had been reserved for a liberal sacrifice of thanksgiving to God, his shuffling, prevaricating answer called forth a stern rebuke from the prophet. It well deserved it--for the destination of the spoil to the altar was a flimsy pretext--a gross deception, an attempt to conceal the selfishness of the original motive under the cloak of religious zeal and gratitude.</p>

<p>JOAB BRINGS ABSALOM TO JERUSALEM. (Sa2 14:22-33)

To-day thy servant knoweth that I have found grace in thy sight--Joab betrayed not a little selfishness amid his professions of joy at this act of grace to Absalom, and flattered himself that he now brought both father and son under lasting obligations. In considering this act of David, many extenuating circumstances may be urged in favor of it; the provocation given to Absalom; his being now in a country where justice could not overtake him; the risk of his imbibing a love for heathen principles and worship; the safety and interests of the Hebrew kingdom; together with the strong predilection of the Hebrew people for Absalom, as represented by the stratagem of Joab--these considerations form a plausible apology for David&#039;s grant of pardon to his bloodstained son. But, in granting this pardon, he was acting in the character of an Oriental despot rather than a constitutional king of Israel. The feelings of the father triumphed over the duty of the king, who, as the supreme magistrate, was bound to execute impartial justice on every murderer, by the express law of God (Gen 9:6; Num 35:30-31), which he had no power to dispense with (Deu 18:18; Jos 1:8; Sa1 10:25).</p>

<p>Here is, 1. Ahab coveting his neighbour&#039;s vineyard, which unhappily lay near his palace and conveniently for a kitchen-garden. Perhaps Naboth had been pleased that he had a vineyard which lay so advantageously for a prospect of the royal gardens, or the vending of its productions to the royal family; but the situation of it proved fatal to him. If he had had no vineyard, or it had lain obscure in some remote place, he would have preserved his life. But many a man&#039;s possessions have been his snare, and his neighbourhood to greatness has been of pernicious consequence. Ahab sets his eye and heart on this vineyard, Kg1 21:2. It will be a pretty addition to his demesne, a convenient out-let to his palace; and nothing will serve him but it must be his own. He is welcome to the fruits of it, welcome to walk in it; Naboth perhaps would have made him a lease of it for his life, to please him; but nothing will please him unless he have an absolute property in it, he and his heirs for ever. Yet he is not such a tyrant as to take it by force, but fairly proposes either to give Naboth the full value of it in money or a better vineyard in exchange. He had tamely quitted the great advantages God had given him of enlarging his dominion for the honour of his kingdom, by his victory over the Syrians, and now is eager to enlarge his garden, only for the convenience of his house, as if to be penny wise would atone for being pound foolish. To desire a convenience to his estate was not evil (there would be no buying if there were no desire of what is bought; the virtuous woman considers a field and buys it); but to desire any thing inordinately, though we would compass it by lawful means, is a fruit of selfishness, as if we must engross all the conveniences, and none must live, or live comfortably, by us, contrary to the law of contentment, and the letter of the tenth commandment, Thou shalt not covet thy neighbour&#039;s house. 2. The repulse he met with in this desire. Naboth would by no means part with it (Kg1 21:3): The Lord forbid it me; and the Lord did forbid it, else he would not have been so rude and uncivil to his prince as not to gratify him in so small a matter. Canaan was in a peculiar manner God&#039;s land; the Israelites were his tenants; and this was one of the conditions of their leases, that they should not alienate (no, not to one another) any part of that which fell to their lot, unless in case of extreme necessity, and then only till the year of jubilee, Lev 25:28. Now Naboth foresaw that, if his vineyard were sold to the crown, it would never return to his heirs, no, not in the jubilee. He would gladly oblige the king, but he must obey God rather than men, and therefore in this matter desires to be excused. Ahab knew the law, or should have known it, and therefore did ill to ask that which his subject could not grant without sin. Some conceive that Naboth looked upon his earthly inheritance as an earnest of his lot in the heavenly Canaan, and therefore would not part with the former, lest it should amount to a forfeiture of the latter. He seems to have been a conscientious man, who would rather hazard the king&#039;s displeasure than offend God, and probably was one of the 7000 that had not bowed the knee to Baal, for which, it may be, Ahab owed him a grudge. 3. Ahab&#039;s great discontent and uneasiness hereupon. He was as before (Kg1 20:43) heavy and displeased (v. 4), grew melancholy upon it, threw himself upon his bed, would not eat nor admit company to come to him. He could by no means digest the affront. His proud spirit aggravated the indignity Naboth did him in denying him, as a thing not to be suffered. He cursed the squeamishness of Naboth&#039;s conscience, which he pretended to consult the peace of, and secretly meditated revenge. Nor could he bear the disappointment; it cut him to the heart to be crossed in his desires, and he was perfectly sick for vexation. Note, (1.) Discontent is a sin that is its own punishment and makes men torment themselves; it makes the spirit sad, the body sick, and all the enjoyments sour; it is the heaviness of the heart and the rottenness of the bones. (2.) It is a sin that is its own parent. It arises not from the condition, but from the mind. As we find Paul contented in a prison, so Ahab discontent in a palace. He had all the delights of Canaan, that pleasant land, at command the wealth of a kingdom, the pleasures of a court, and the honours and powers of a throne; and yet all this avails him nothing without Naboth&#039;s vineyard. Inordinate desires expose men to continual vexations, and those that are disposed to fret, be they ever so happy, will always find something or other to fret at.</p>

<p>With kings . . . which built desolate places for themselves--who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, marks the irony that breaks out from the black clouds of melancholy [UMBREIT]. The &quot;for themselves&quot; marks their selfishness. MICHAELIS explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.</p>

<p>Here is, 1. The qualification of an accomplished, a complete gentleman, that is fit to be employed in public business. He must be an honest man, a man that loves pureness of heart and hates all impurity, not only pure from all fleshly lusts, but from all deceit and dissimulation, from all selfishness and sinister designs, that takes care to approve himself a man of sincerity, is just and fair from principle, and delights in nothing more than in keeping his own conscience clean and void of offence. He must also be able to speak with a good grace, not to daub and flatter, but to deliver his sentiments decently and ingeniously, in language clean and smooth as his spirit. 2. The preferment such a man stands fair for: The king, if he be wise and good, and understand his own and his people&#039;s interest, will be his friend, will make him of his cabinet-council, as there was one in David&#039;s court, and another in Solomon&#039;s, that was called the king&#039;s friend; or, in any business that he has, the king will befriend him. Some understand it of the King of kings. A man in whose spirit there is no guile, and whose speech is always with grace, God will be his friend, Messiah, the Prince, will be his friend. This honour have all the saints.</p>

<p>Excessive zeal in praising raises suspicions of selfishness.</p>

<p>One hope alone was left to the disappointed worldling, the perpetuation of his name and riches, laboriously gathered, through his successor. For selfishness is mostly at the root of worldly parents&#039; alleged providence for their children. But now the remembrance of how he himself, the piously reared child of David, had disregarded his father&#039;s dying charge (Ch1 28:9), suggested the sad misgivings as to what Rehoboam, his son by an idolatrous Ammonitess, Naamah, should prove to be; a foreboding too fully realized (1Ki. 12:1-18; Kg1 14:21-31).</p>

<p>Here Solomon fastens upon another instance of the vanity of this world, that frequently the more men have of it the more they would have; and on this they are so intent that they have no enjoyment of what they have. Now Solomon here shows,
I. That selfishness is the cause of this evil (Ecc 4:7, Ecc 4:8): There is one alone, that minds none but himself, cares for nobody, but would, if he could, be placed alone in the midst of the earth; there is not a second, nor does he desire there should be: one mouth he thinks enough in a house, and grudges every thing that goes beside him. See how this covetous muckworm is here described. 1. He makes himself a mere slave to his business. Though he has no charge, neither child nor brother, none to take care of but himself, none to hang upon him, or draw from him, no poor relations, nor dares he marry, for fear of the expense of a family, yet is there no end of his labour; he is at it night and day, early and late, and will scarcely allow necessary rest to himself and those he employs. He does not confine himself within the bounds of his own calling, but is for having a hand in any thing that he can get by. See Psa 127:2. 2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (Jo1 2:16) because the beholding of it with his eyes is all that the worldling seems to covet, Ecc 5:11. He has enough for his back (as bishop Reynolds observes), for his belly, for his calling, for his family, for his living decently in the world, but he has not enough for his eyes. Though he can but see it, can but count his money, and not find in his heart to use it, yet he is not easy because he has not more to regale his eyes with. 3. He denies himself the comfort of what he has: he bereaves his soul of good. If our souls are bereaved of good, it is we ourselves that do bereave them. Others may bereave us of outward good, but cannot rob us of our graces and comforts, our spiritual good things. It is our own fault if we do not enjoy ourselves. Yet many are so set upon the world that, in pursuit of it, they bereave their souls of good here and for ever, make shipwreck of faith and of a good conscience, bereave themselves not only of the favour of God and eternal life, but of the pleasures of this world too and this present life. Worldly people, pretending to be wise for themselves, are really enemies to themselves. 4. He has no excuse for doing this: He has neither child nor brother, none that he is bound to, on whom he may lay out what he has to his satisfaction while he lives, none that he has a kindness for, for whom he may lay it up to his satisfaction and to whom he may leave it when he dies, none that are poor or dear to him. 5. He has not consideration enough to show himself the folly of this. He never puts this question to himself, &quot;For whom do I labour thus? Do I labour, as I should, for the glory of God, and that I may have to give to those that need? Do I consider that it is but for the body that I am labouring, a dying body; it is for others, and I know not for whom - perhaps for a fool, that will scatter it as fast as I have gathered it - perhaps for a foe, that will be ungrateful to my memory?&quot; Note, It is wisdom for those that take pains about this world to consider whom they take all this pains for, and whether it be really worth while to bereave themselves of good that they may bestow it on a stranger. If men do not consider this, it is vanity, and a sore travail; they shame and vex themselves to no purpose.
II. That sociableness is the cure of this evil. Men are thus sordid because they are all for themselves. Now Solomon shows here, by divers instances, that it is not good for man to be alone (Gen 2:18); he designs hereby to recommend to us both marriage and friendship, two things which covetous misers decline, because of the charge of them; but such are the comfort and advantage of them both, if prudently contracted, that they will very well quit cost. Man, in paradise itself, could not be happy without a mate, and therefore is no sooner made than matched. 1. Solomon lays this down for a truth, That two are better than one, and more happy jointly than either of them could be separately, more pleased in one another than they could be in themselves only, mutually serviceable to each other&#039;s welfare, and by a united strength more likely to do good to others: They have a good reward of their labour; whatever service they do, it is returned to them another way. He that serves himself only has himself only for his paymaster, and commonly proves more unjust and ungrateful to himself than his friend, if he should serve him, would be to him; witness him that labours endlessly and yet bereaves his soul of good; he has no reward of his labour. But he that is kind to another has a good reward; the pleasure and advantage of holy love will be an abundant recompence for all the work and labour of love. Hence Solomon infers the mischief of solitude: Woe to him that is alone. He lies exposed to many temptations which good company and friendship would prevent and help him to guard against; he wants that advantage which a man has by the countenance of his friend, as iron has of being sharpened by iron. A monastic life then was surely never intended for a state of perfection, nor should those be reckoned the greatest lovers of God who cannot find in their hearts to love any one else. 2. He proves it by divers instances of the benefit of friendship and good conversation. (1.) Occasional succour in an exigency. It is good for two to travel together, for if one happen to fall, he may be lost for want of a little help. If a man fall into sin, his friend will help to restore him with the spirit of meekness; if he fall into trouble, his friend will help to comfort him and assuage his grief. (2.) Mutual warmth. As a fellow-traveller is of use (amicus pro vehiculo - a friend is a good substitute for a carriage) so is a bedfellow: If two lie together, they have heat. So virtuous and gracious affections are excited by good society, and Christians warm one another by provoking one another to love and to good works. (3.) United strength. If an enemy find a man alone, he is likely to prevail against him; with his own single strength he cannot make his part good, but, if he have a second, he may do well enough: two shall withstand him. &quot;You shall help me against my enemy, and I will help you against yours;&quot; according to the agreement between Joab and Abishai (Sa2 10:11), and so both are conquerors; whereas, acting separately, both would have been conquered; as was said of the ancient Britons, when the Romans invaded them, Dum singuli pugnant, universi vincuntur - While they fight in detached parties, they sacrifice the general cause. In our spiritual warfare we may be helpful to one another as well as in our spiritual work; next to the comfort of communion with God, is that of the communion of saints. He concludes with this proverb, A threefold cord is not easily broken, any more than a bundle of arrows, though each single thread, and each single arrow, is. Two together he compares to a threefold cord; for where two are closely joined in holy love and fellowship, Christ will by his Spirit come to them, and make the third, as he joined himself to the two disciples going to Emmaus, and then there is a threefold cord that can never be broken. They that dwell in love, dwell in God, and God in them.</p>

<p>Here we have,
I. The tidings brought to Ezekiel of the burning of Jerusalem by the Chaldeans. The city was burnt in the eleventh year of the captivity and the fifth month, Jer 52:12, Jer 52:13. Tidings hereof were brought to the prophet by one that was an eye-witness of the destruction, in the twelfth year, and the tenth month (Eze 33:21), which was a year and almost five months after the thing was done; we may well suppose that, there being a constant correspondence at this time more than ever kept up between Jerusalem and Babylon, he had heard the news long before. But this was the first time he had an account of it from a refugee, from one who escaped, who could be particular, and would be pathetic, in the narrative of it. And the sign given him was the coming of such a one to him as had himself narrowly escaped the flames (Eze 24:26): He that escapes in that day shall come unto thee, to cause thee to hear it with thy ears, to hear it more distinctly than ever, from one that could say, Quaeque ipse miserrima vidi - These miserable scenes I saw.
II. The divine impressions and influences he was under, to prepare him for those heavy tidings (Eze 33:22): The hand of the Lord was upon me before he came, and had opened my mouth to speak to the house of Israel what we had in the former part of this chapter. And now he was no more dumb; he prophesied now with more freedom and boldness, being by the event proved a true prophet, to the confusion of those that contradicted him. All the prophecies from ch. 24 to this chapter have relation purely to the nations about, it is probable that the prophet, when he received them from the Lord, did not deliver them by word of mouth, but in writing; for he could not Say to the Ammonites, Say unto Tyrus, Say unto Pharaoh, etc., so and so, but by letters directed to the persons concerned, as Zacharias, when he could not speak, wrote; and herein he was as truly executing his prophetic office as ever. Note, Even silenced ministers may be doing a great deal of good by writing letters and making visits. But now the prophet&#039;s mouth is opened, that he may speak to the children of his people. It is probable that he had, during these three years, been continually speaking to them as a friend, putting them in mind of what he had formerly delivered to them, but that he never spoke to them as a prophet, by inspiration, till now, when the hand of the Lord came upon him, renewed his commission, gave him fresh instructions, and opened his mouth, furnished him with power to speak to the people as he ought to speak.
III. The particular message he was entrusted with, relating to these Jews that yet remained in the land of Israel, and inhabited the wastes of that land, Eze 33:24. See what work sin had made. The cities of Israel had now become the wastes of Israel, for they lay all in ruins; some few that had escaped the sword and captivity still continued there and began to think of re-settling. This was so long after the destruction of Jerusalem that it was some time before this that Gedaliah (a modest humble man) and his friends were slain; but probably at this time Johanan, and the proud men that joined with him, were at the height (Jer 43:2); and before they came to a resolution to go into Egypt, wherein Jeremiah opposed them, it is probable that the project was to establish themselves in the wastes of the land of Israel, in which Ezekiel here opposed them, and probably despatched the message away by the person that brought him the news of Jerusalem&#039;s destruction. Or, perhaps, those here prophesied against might be some other party of Jews, that remained in the land, hoping to take root there and to be sole masters of it, after Johanan and his forces had gone into Egypt. Now here we have,
1. An account of the pride of these remaining Jews, who dwelt in the wastes of the land of Israel. Though the providence of God concerning them had been very humbling, and still was very threatening, yet they were intolerably haughty and secure, and promised themselves peace. He that brought the news to the prophet that Jerusalem was smitten could not tell him (it is likely) what these people said, but God tells him, They say, &quot;The land is given us for inheritance, Eze 33:24. Our partners being gone, it is now all our own by survivorship, or, for want of heirs, it comes to us as occupants; we shall now be placed alone in the midst of the earth and have it all to ourselves.&quot; This argues great stupidity under the weighty hand of God, and a reigning selfishness and narrow-spiritedness; they pleased themselves in the ruin of their country as long as they hoped to find their own account in it, cared not though it were all waste, so that they might have the sole property - a poor inheritance to be proud of! They have the impudence to compare their case with Abraham&#039;s, glorying in this, We have Abraham to our father. &quot;Abraham,&quot; say they, &quot;was one, one family, and he inherited the land, and lived many years in the peaceable enjoyment of it; but we are many, many families, more numerous than he; the land is given us for inheritance.&quot; (1.) They think they can make out as good a title from God to this land as Abraham could: &quot;If God gave this land to him, who was but one worshipper of him, as a reward of his service, much more will he give it to us, who are many worshippers of him, as the reward of our service.&quot; This shows the great conceit they had of the own merits, as if they were greater than those of Abraham their father, who yet was not justified by works. (2.) They think they can make good the possession of this land against the Chaldeans and all others invaders, as well as Abraham could against those that were competitors with him for it: &quot;If he, who was but one, could hold it, much more shall we, who are many, and have many more at command than his 300 trained servants.&quot; This shows the confidence they had in their own might; they had got possession, and were resolved to keep it.
2. A check to this pride. Since God&#039;s providences did neither humble them nor terrify them, he sends them a message sufficient to do both.
(1.) To humble them, he tells them of the wickedness they still persisted in, which rendered them utterly unworthy to possess this land, so that they could not expect God should give it to them. They had been followed with one judgment after another, but they had not profited by those means of grace as might be expected; they were still unreformed, and how could they expect that they should possess the land? &quot;Shall you possess the land? What! such wicked people as you are? How shall I put thee among the children, and give thee a pleasant land? Jer 3:19. Surely you never reflect upon yourselves, else you would rather wonder that you are in the land of the living than expect to possess this land. For do you now know how bad you are?&quot; [1.] &quot;You make no conscience of forbidden fruit, forbidden food: You eat with the blood,&quot; directly contrary to one of the precepts given to Noah and his sons when God gave them possession of the earth, Gen 9:4. [2.] &quot;Idolatry, that covenant-breaking sin, that sin which the jealous God has been in a particular manner provoked by to lay your country waste, is still the sin that most easily besets you and which you have a strong inclination to: You lift up your eyes towards your idols, which is a sign that though perhaps you do not bow your knee to them so much as you have done, yet you set your hearts upon them and hanker after them.&quot; [3.] &quot;You are as fierce, and cruel, and barbarous as ever: You shed blood, innocent blood.&quot; [4.] &quot;You confide in your own strength, your own arm, your own bow, and have no dependence on, or regard to, God and his providence: You stand upon your sword (Eze 33:26); you think to carry all before you, and make all your own, by force of arms.&quot; How can those expect the inheritance of Isaac (as these did) who are of Ishmael&#039;s disposition, that had his hand against every man (Gen 16:12), and Esau&#039;s resolution to live by his sword? Gen 27:40. We met with those (Gen 32:27) who, when they died, thought they could not lie easy underground unless they had their swords under their heads. Here we meet with those who, while they live, think they cannot stand firmly above ground unless they have their swords under their feet, as if swords were both the softest pillows and the strongest pillars; though it was sin, it was sin, that first drew the sword. But, blessed be God, there are those who know better, who stand upon the support of the divine power and promise and lay their heads in the bosom of divine love, not trusting in their own sword, Psa 44:3. [5.] &quot;You are guilty of all manner of abominations, and, particularly, you defile every one his neighbour&#039;s wife, which is an abomination of the first magnitude, and shall you possess the land? What! such vile miscreants as you?&quot; Note, Those cannot expect to possess the land, nor to enjoy any true comfort or happiness here or hereafter, who live in rebellion against the Lord.
(2.) To terrify them, he tells them of the further judgments God had in store for them, which should make them utterly unable to possess this land, so that they could not stand it out against the enemy. Do they say that they shall possess the land? God has said they shall not, he has sworn it, As I live, saith the Lord. Though he has sworn that he delights not in the death of sinners, yet he has sworn also that those who persist in impenitency and unbelief shall not enter into his rest. [1.] Those that are in the cities, here called the wastes, shall fall by the sword, either by the sword of the Chaldeans, who come to avenge the murder of Gedaliah, or by one another&#039;s swords, in their intestine broils. [2.] Those that are in the open field shall be devoured by wild beasts, which swarmed, of course, in the country when it was dispeopled, and there were none to master them and keep them under, Exo 23:29. When the army of the enemy had quitted the country still there was no safety in it. Noisome beasts constituted one of the four sore judgments, Eze 14:15. [3.] Those that are in the forts and in the caves, that think themselves safe in artificial or natural fastnesses, because men&#039;s eyes cannot discover them nor men&#039;s darts reach them, there the arrows of the Almighty shall find them out; they shall die of the pestilence. [4.] The whole land, even the land of Israel, that had been the glory of all lands, shall be most desolate, Eze 33:28. It shall be desolation, desolation, all over as desolate as desolation itself can make it. The mountain of Israel, the fruitful mountains, Zion itself the holy mountain not excepted, shall be desolate, the roads unfrequented, the houses uninhabited, that none shall pass through; as it was threatened (Deu 28:62), You shall be left few in number. [5.] The pomp of her strength, whatever she glories in as her pomp and trusts to as her strength, shall be made to cease. [6.] The cause of all this was very bad; it is for all their abominations which they have committed. It is sin that does all this mischief, that makes nations desolate; and therefore we ought to call it an abomination. [7.] Yet the effect of all this will be very good: Then shall they know that I am the Lord, am their Lord, and shall return to their allegiance, when I have made the land most desolate. Those are untractable unteachable indeed that are not made to know their dependence upon God when all their creature-comforts fail them and are made desolate.</p>

<p>usury--literally, &quot;biting.&quot; The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Exo 22:25; Deu 23:19-20; Neh 5:7; Psa 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor&#039;s necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.

increase--in the case of other kinds of wealth; as &quot;usury&quot; refers to money (Lev 25:36).

withdrawn . . . hand, &amp;c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.

judgment--justice.</p>

<p>Tyre-- (Jos 19:29; Sa2 24:7), literally, meaning &quot;the rock-city,&quot; Zor; a name applying to the island Tyre, called New Tyre, rather than Old Tyre on the mainland. They were half a mile apart. &quot;New Tyre,&quot; a century and a half before the fall of Jerusalem, had successfully resisted Shalmaneser of Assyria, for five years besieging it (MENANDER, from the Tyrian archives, quoted by JOSEPHUS, Antiquities, 9.14. 2). It was the stronger and more important of the two cities, and is the one chiefly, though not exclusively, here meant. Tyre was originally a colony of Zidon. Nebuchadnezzar&#039;s siege of it lasted thirteen years (Eze 29:18; Isa. 23:1-18). Though no profane author mentions his having succeeded in the siege, JEROME states he read the fact in Assyrian histories.

Aha!--exultation over a fallen rival (Psa 35:21, Psa 35:25).

she . . . that was the gates--that is, the single gate composed of two folding doors. Hence the verb is singular. &quot;Gates&quot; were the place of resort for traffic and public business: so here it expresses a mart of commerce frequented by merchants. Tyre regards Jerusalem not as an open enemy, for her territory being the narrow, long strip of land north of Philistia, between Mount Lebanon and the sea, her interest was to cultivate friendly relations with the Jews, on whom she was dependent for corn (Eze 27:17; Kg1 5:9; Act 12:20). But Jerusalem had intercepted some of the inland traffic which she wished to monopolize to herself; so, in her intensely selfish worldly-mindedness, she exulted heartlessly over the fall of Jerusalem as her own gain. Hence she incurred the wrath of God as pre-eminently the world&#039;s representative in its ambition, selfishness, and pride, in defiance of the will of God (Isa 23:9).

she is turned unto me--that is, the mart of corn, wine, oil, balsam, &amp;c., which she once was, is transferred to me. The caravans from Palmyra, Petra, and the East will no longer be intercepted by the market (&quot;the gates&quot;) of Jerusalem, but will come to me.</p>

<p>Also--Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness.

seer--said contemptuously in reference to Amos visions which precede.

there eat bread--You can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as if regard to one&#039;s own safety and livelihood are the paramount considerations. So the false prophets (Eze 13:19) were ready to say whatever pleased their hearers, however false, for &quot;handfuls of barley and pieces of bread.&quot;</p>

<p>possessors--The buyers [MAURER], their Roman oppressors, contrasted with &quot;they that sell men.&quot; The instruments of God&#039;s righteous judgment, and therefore &quot;not holding themselves guilty&quot; (Jer 50:7). It is meant that they might use this plea, not that they actually used it. Judah&#039;s adversaries felt no compunction in destroying them; and God in righteous wrath against Judah allowed it.

they that sell them--(Compare Zac 11:12). The rulers of Judah, who by their avaricious rapacity and selfishness (Joh 11:48, Joh 11:50) virtually sold their country to Rome. Their covetousness brought on Judea God&#039;s visitation by Rome. The climax of this was the sale of the innocent Messiah for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but it was themselves and their country that they thus sold to the Roman possessors.&quot;

I am rich--by selling the sheep (Deu 29:19; Hos 12:8). In short-sighted selfishness they thought they had gained their object, covetous self-aggrandizement (Luk 16:14), and hypocritically &quot;thanked&quot; God for their wicked gain (compare Luk 18:11).

say . . . pity--In Hebrew it is singular: that is, each of those that sell them saith: Not one of their own shepherds pitieth them. An emphatical mode of expression by which each individual is represented as doing, or not doing, the action of the verb [HENDERSON]. HENGSTENBERG refers the singular verbs to JEHOVAH, the true actor; the wicked shepherds being His unconscious instruments. Compare Zac 11:6, For I will no more pity, with the Hebrew &quot;pitieth not&quot; here.</p>

<p>And now also--And even already.

the axe is laid unto--&quot;lieth at.&quot;

the root of the trees--as it were ready to strike: an expressive figure of impending judgment, only to be averted in the way next described.

therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire--Language so personal and individual as this can scarcely be understood of any national judgment like the approaching destruction of Jerusalem, with the breaking up of the Jewish polity and the extrusion of the chosen people from their peculiar privileges which followed it; though this would serve as the dark shadow, cast before, of a more terrible retribution to come. The &quot;fire,&quot; which in another verse is called &quot;unquenchable,&quot; can be no other than that future &quot;torment&quot; of the impenitent whose &quot;smoke ascendeth up for ever and ever,&quot; and which by the Judge Himself is styled &quot;everlasting punishment&quot; (Mat 25:46). What a strength, too, of just indignation is in that word &quot;cast&quot; or &quot;flung into the fire!&quot;

The third Gospel here adds the following important particulars in Luk 3:10-16.


Luk 3:10 :

And the people--the multitudes.

asked him, saying, What shall we do then?--that is, to show the sincerity of our repentance.


Luk 3:11 :

He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat--provisions, victuals.

let him do likewise--This is directed against the reigning avarice and selfishness. (Compare the corresponding precepts of the Sermon on the Mount, Mat 5:40-42).


Luk 3:12 :

Then came also the publicans to be baptized, and said unto him, Master--Teacher.

what shall we do?--In what special way is the genuineness of our repentance to be manifested?


Luk 3:13 :

And he said unto them, Exact no more than that which is appointed you--This is directed against that extortion which made the publicans a byword. (See on Mat 5:46; Luk 15:1).


Luk 3:14 :

And the soldiers--rather, &quot;And soldiers&quot;--the word means &quot;soldiers on active duty.&quot;

likewise demanded--asked.

of him, saying, And what shall we do? And he said unto them, Do violence to no man--Intimidate. The word signifies to &quot;shake thoroughly,&quot; and refers probably to the extorting of money or other property.

neither accuse any falsely--by acting as informers vexatiously on frivolous or false pretexts.

and be content with your wages--or &quot;rations.&quot; We may take this, say WEBSTER and WILKINSON, as a warning against mutiny, which the officers attempted to suppress by largesses and donations. And thus the &quot;fruits&quot; which would evidence their repentance were just resistance to the reigning sins--particularly of the class to which the penitent belonged--and the manifestation of an opposite spirit.


Luk 3:15 :

And as the people were in expectation--in a state of excitement, looking for something new

and all men mused in their hearts of John, whether he were the Christ, or not--rather, &quot;whether he himself might be the Christ.&quot; The structure of this clause implies that they could hardly think it, but yet could not help asking themselves whether it might not be; showing both how successful he had been in awakening the expectation of Messiah&#039;s immediate appearing, and the high estimation and even reverence, which his own character commanded.


Luk 3:16 :

John answered--either to that deputation from Jerusalem, of which we read in Joh 1:19, &amp;c., or on some other occasion, to remove impressions derogatory to his blessed Master, which he knew to be taking hold of the popular mind.

saying unto them all--in solemn protestation.

(We now return to the first Gospel.)</p>

<p>call not thy friends--Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [BENGEL].

lest . . . a recompense be given thee--a fear the world is not afflicted with [BENGEL]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (Mat 5:46-47).</p>

<p>We often speak of the primitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly primitive church, of the first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence.
I. They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to communion with God in all those ways wherein he has appointed us to meet him and promised to meet us.
1. They were diligent and constant inn their attendance upon the preaching of the word. They continued in the apostles&#039; doctrine, and never disowned nor deserted it; or, as it may be read, they continued constant to the apostles&#039; teaching or instruction; by baptism they were discipled to be taught, and they were willing to be taught. Note, Those who have given up their names to Christ must make conscience of hearing his word; for thereby we give honour to him, and build up ourselves in our most holy faith.
2. They kept up the communion of saints. They continued in fellowship (Act 2:42), and continued daily with one accord in the temple, Act 2:46. They not only had a mutual affection to each other, but a great deal of mutual conversation with each other; they were much together. When they withdrew from the untoward generation, they did not turn hermits, but were very intimate with one another, and took all occasions to meet; wherever you saw one disciple, you would see more, like birds of a feather. See how these Christians love one another. They were concerned for one another, sympathized with one another, and heartily espoused one another&#039;s interests. They had fellowship with one another in religious worship. They met in the temple: there was their rendezvous; for joint-fellowship with God is the best fellowship we can have with one another, Jo1 1:3. Observe, (1.) They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and, where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we. (2.) They were with one accord; not only no discord nor strife, but a great deal of holy love among them; and they heartily joined in their public services. Though they met with the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions.
3. They frequently joined in the ordinance of the Lord&#039;s supper. They continued in the breaking of bread, in celebrating that memorial of their Master&#039;s death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church. They broke bread from house to house; kat&#039; oikon - house by house; they did not think fit to celebrate the eucharist in the temple, for that was peculiar to the Christian institutes, and therefore they administered that ordinance in private houses, choosing such houses of the converted Christians as were convenient, to which the neighbours resorted; and they went from one to another of these little synagogues or domestic chapels, houses that had churches in them, and there celebrated the eucharist with those that usually met there to worship God.
4. They continued in prayers. After the Spirit was poured out, as well as before, while they were waiting for him, they continued instant in prayer; for prayer will never be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread comes in between the work and prayer, for it has reference to both, and is a help to both. The Lord&#039;s supper is a sermon to the eye, and a confirmation of God&#039;s word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God.
5. They abounded in thanksgiving; were continually praising God, Act 2:47. This should have a part in every prayer, and not be crowded into a corner. Those that have received the gift of the Holy Ghost will be much in praise.
II. They were loving one to another, and very kind; their charity was as eminent as their piety, and their joining together in holy ordinances knit their hearts to each other, and very much endeared them to one another.
1. They had frequent meetings for Christian converse (Act 2:44): All that believed were together; not all those thousands in one place (this was impracticable); but, as Dr. Lightfoot explains it, they kept together in several companies or congregations, according as their languages, nations, or other associations, brought them and kept them together. And thus joining together, because it was apart from those that believed not, and because it was in the same profession and practice of the duties of religion, they are said to be together, epi to auto. They associated together, and so both expressed and increased their mutual love.
2. They had all things common; perhaps they had common tables (as the Spartans of old), for familiarity, temperance and freedom of conversation; they ate together, that those who had much might have the less, and so be kept from the temptations of abundance; and they who had little might have the more, and so be kept from the temptations of want and poverty. Or, There was such a concern for one another, and such a readiness to help one another as there was occasion, that it might be said, They had all things common, according to the law of friendship; one wanted not what another had; for he might have it for the asking.
3. They were very cheerful, and very generous in the use of what they had. Besides the religion that was in their sacred feasts (their breaking bread from house to house) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God&#039;s table along with them to their own, which had two good effects upon them: - (1.) It made them very pleasant, and enlarged their hearts with holy joy; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now accepted their works. None have such cause to be cheerful as good Christians have; it is a pity but that they should always have hearts to be so. (2.) It made them very liberal to their poor brethren, and enlarged their hearts in charity. They did eat their meat with singleness of heart, en aphelotēti kardias - with liberality of heart; so some: they did not eat their morsels alone, but bade the poor welcome to their table, not grudgingly, but with all the hearty freedom imaginable. Note, It becomes Christians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sown plentifully, and who hope to reap so.
4. They raised a fund for charity (Act 2:45): They sold their possessions and goods; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. This was to destroy, not property (as Mr. Baxter says), but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the poor. Not that this was intended for an example to be a constant binding rule, as if all Christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul&#039;s epistles, after this, often speak of the distinction of rich and poor, and Christ hath said that the poor we always have with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary (1.) They were under no obligation of a divine command to do this, as appears by what Peter said to Ananias (Act 5:4): Was it not in thine own power? But it was a very commendable instance of their raisedness above the world, their contempt of it, their assurance of another world, their love to their brethren, their compassion to the poor, and their great zeal for the encouraging of Christianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance; so that this extraordinary liberality was like that of Israel in the wilderness towards the building of the tabernacle, which needed to be restrained, Exo 36:5, Exo 36:6. Our rule is, to give according as God has blessed us; yet, in such an extraordinary case as this, those are to be praised who give beyond their power, Co2 8:3. (2.) They were Jews that did this, and those who believed Christ must believe that the Jewish nation would shortly be destroyed, and an end put to the possession of estates and goods in it, and, in the belief of this, they sold them for the present service of Christ and his church.
III. God owned them, and gave them signal tokens of his presence with them (Act 2:43): Many wonders and signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontestably proved that it was from God. Those that could work miracles could have maintained themselves and the poor that were among them miraculously, as Christ fed thousands with a little food; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates, to do it) as if it had been done by a miracle in nature.
But the Lord&#039;s giving them power to work miracles was not all he did for them; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God&#039;s work to add souls to the church; and it is a great comfort both to ministers and Christians to see it.
IV. The people were influenced by it; those that were without, the standers by, that were spectators. 1. They feared them, and had a veneration for them (Act 2:43): Fear came upon every soul, that is, upon very many who saw the wonders and signs done by the apostles, and were afraid lest their not being respected as they should be would bring desolation upon their nation. The common people stood in awe of them, as Herod feared John. Though they had nothing of external pomp to command external respect, as the scribes&#039; long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were truly honourable, which possessed men with an inward reverence for them. Fear came upon every soul; the souls of people were strangely influenced by their awful preaching and living. 2. They favoured them. Though we have reason to think there were those that despised them and hated them (we are sure the Pharisees and chief priests did), yet far the greater part of the common people had a kindness for them - they had favour with all the people. Christ was so violently run upon and run down by a packed mob, which cried, Crucify him, crucify him, that one would think his doctrine and followers were never likely to have an interest in the common people any more. And yet here we find them in favour with them all, by which it appears that their prosecuting Christ was a sort of force put upon them by the artifices of the priests; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect; and cheerfulness in serving God will recommend religion to those that are without. Some read it, They had charity to all the people - charin echontes pros holon ton laon; they did not confine their charity to those of their own community, but it was catholic and extensive; and this recommended them very much. 3. They fell over to them. Some or other were daily coming in, though not so many as the first day; and they were such as should be saved. Note, Those that God has designed for eternal salvation shall one time or other be effectually brought to Christ: and those that are brought to Christ are added to the church in a holy covenant by baptism, and in holy communion by other ordinances.</p>

<p>that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US).

that the world may believe that thou hast sent me--sentest me. So the grand impression upon the world at large, that the mission of Christ is divine, is to be made by the unity of His disciples. Of course, then, it must be something that shall be visible or perceptible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machinery. For as that may, and to a large extent does, exist in both the Western and Eastern churches, with little of the Spirit of Christ, yea much, much with which the Spirit of Christ cannot dwell so instead of convincing the world beyond its own pale of the divinity of the Gospel, it generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the world--this is what, when sufficiently glowing and extended, shall force conviction upon the world that Christianity is divine. Doubtless, the more that differences among Christians disappear--the more they can agree even in minor matters--the impression upon the world may be expected to be greater. But it is not dependent upon this; for living and loving oneness in Christ is sometimes more touchingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhood in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnality, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when &quot;the Spirit shall be poured upon us from on high,&quot; as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart burnings, kindling astonishment and shame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures--it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these things? Should not the same mind be in them which was also in Christ Jesus about this matter? Should not His prayer be theirs?</p>

<p>place was shaken--glorious token of the commotion which the Gospel was to make (Act 17:6; compare Act 16:26), and the overthrow of all opposing powers in which this was to issue.

they were all filled with the Holy Ghost, and spake, &amp;c.--The Spirit rested upon the entire community, first, in the very way they had asked, so that they &quot;spake the word with boldness&quot; (Act 4:29, Act 4:31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.</p>

<p>The apostle here lays down two precepts, with reasons to enforce them, showing the duty of the strong Christian to consider and condescend to the weakest.
I. We must bear the infirmities of the weak, Rom 15:1. We all have our infirmities; but the weak are more subject to them than others - the weak in knowledge or grace, the bruised reed and the smoking flax. We must consider these; not trample upon them, but encourage them, and bear with their infirmities. If through weakness they judge and censure us, and speak evil of us, we must bear with them, pity them, and not have our affections alienated from them. Alas! it is their weakness, they cannot help it. Thus Christ bore with his weak disciples, and apologised for them. But there is more in it; we must also bear their infirmities by sympathizing with them, concerning ourselves for them, ministering strength to them, as there is occasion. This is bearing one another&#039;s burdens.
II. We must not please ourselves, but our neighbour, Rom 15:1, Rom 15:2. We must deny our own humour, in consideration of our brethren&#039;s weakness and infirmity.
1. Christians must not please themselves. We must not make it our business to gratify all the little appetites and desires of our own heart; it is good for us to cross ourselves sometimes, and then we shall the better bear others crossing of us. We shall be spoiled (as Adonijah was) if we be always humoured. The first lesson we have to learn is to deny ourselves, Mat 16:24.
2. Christians must please their brethren. The design of Christianity is to soften and meeken the spirit, to teach us the art of obliging and true complaisance; not to be servants to the lust of any, but to the necessities and infirmities of our brethren - to comply with all that we have to do with as fare as we can with a good conscience. Christians should study to be pleasing. As we must not please ourselves in the use of our Christian liberty (which was allowed us, not for our own pleasure, but for the glory of God and the profit and edification of others), so we must please our neighbour. How amiable and comfortable a society would the church of Christ be if Christians would study to please one another, as now we see them commonly industrious to cross, and thwart, and contradict one another! - Please his neighbour, not in every thing, it is not an unlimited rule; but for his good, especially for the good of his soul: not please him by serving his wicked wills, and humouring him in a sinful way, or consenting to his enticements, or suffering sin upon him; this is a base way of pleasing our neighbour to the ruin of his soul: if we thus please men, we are not the servants of Christ; but please him for his good; not for our own secular good, or to make a prey of him, but for his spiritual good. - To edification, that is, not only for his profit, but for the profit of others, to edify the body of Christ, by studying to oblige one another. The closer the stones lie, and the better they are squared to fit one another, the stronger is the building. Now observe the reason why Christians must please one another: For even Christ pleased not himself. The self-denial of our Lord Jesus is the best argument against the selfishness of Christians. Observe,
(1.) That Christ pleased not himself. He did not consult his own worldly credit, ease, safety, nor pleasure; he had not where to lay his head, lived upon alms, would not be made a king, detested no proposal with greater abhorrence than that, Master, spare thyself, did not seek his own will (Joh 5:30), washed his disciples&#039; feet, endured the contradiction of sinners against himself, troubled himself (Joh 11:33), did not consult his own honour, and, in a word, emptied himself, and made himself of no reputation: and all this for our sakes, to bring in a righteousness for us, and to set us an example. His whole life was a self-denying self-displeasing life. He bore the infirmities of the weak, Heb 4:15.
(2.) That herein the scripture was fulfilled: As it is written, The reproaches of those that reproached thee fell on me. This is quoted out of Psa 69:9, the former part of which verse is applied to Christ (Joh 2:17), The zeal of thine house hath eaten me up; and the latter part here; for David was a type of Christ, and his sufferings of Christ&#039;s sufferings. It is quoted to show that Christ was so far from pleasing himself that he did in the highest degree displease himself. Not as if his undertaking, considered on the whole, were a task and grievance to him, for he was very willing to it and very cheerful in it; but in his humiliation the content and satisfaction of natural inclination were altogether crossed and denied. He preferred our benefit before his own ease and pleasure. This the apostle chooses to express in scripture language; for how can the things of the Spirit of God be better spoken of than in the Spirit&#039;s own words? And this scripture he alleges, The reproaches of those that reproached thee fell on me. [1.] The shame of those reproaches, which Christ underwent. Whatever dishonour was done to God was a trouble to the Lord Jesus. He was grieved for the hardness of people&#039;s hearts, beheld a sinful place with sorrow and tears. When the saints were persecuted, Christ so far displeased himself as to take what was done to them as done against himself: Saul, Saul, why persecutest thou me? Christ also did himself endure the greatest indignities; there was much of reproach in his sufferings. [2.] The sin of those reproaches, for which Christ undertook to satisfy; so many understand it. Every sin is a kind of reproach to God, especially presumptuous sins; now the guilt of these fell upon Christ, when he was made sin, that is, a sacrifice, a sin-offering for us. When the Lord laid upon him the iniquities of us all, and he bore our sins in his own body upon the tree, they fell upon him as upon our surety. Upon me be the curse. This was the greatest piece of self-displacency that could be: considering his infinite spotless purity and holiness, the infinite love of the Father to him, and his eternal concern for his Father&#039;s glory, nothing could be more contrary to him, nor more against him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him, especially considering for whom he thus displeased himself, for strangers, enemies, and traitors, the just for the unjust, Pe1 3:18. This seems to come in as a reason why we should bear the infirmities of the weak. We must not please ourselves, for Christ pleased not himself; we must bear the infirmities of the weak, for Christ bore the reproaches of those that reproached God. He bore the guilt of sin and the curse for it; we are only called to bear a little of the trouble of it. he bore the presumptuous sins of the wicked; we are called only to bear the infirmities of the weak. - Even Christ; kai gar ho Christos. Even he who was infinitely happy in the enjoyment of himself, who needed not us nor our services, - even he who thought it no robbery to be equal with God, who had reason enough to pleas himself, and no reason to be concerned, much less to be crossed, for us, - even he pleased not himself, even he bore our sins. And should not we be humble, and self-denying, and ready to consider one another, who are members one of another?
(3.) That therefore we must go and do likewise: For whatsoever things were written aforetime were written for our learning. [1.] That which is written of Christ, concerning his self-denial and sufferings, is written for our learning; he hath left us an example. If Christ denied himself, surely we should deny ourselves, from a principle of ingenuousness and of gratitude, and especially of conformity to his image. The example of Christ, in what he did and said, is recorded for our imitation. [2.] That which is written in the scriptures of the Old Testament in the general is written for our learning. What David had said in his own person Paul had just now applied to Christ. Now lest this should look like a straining of the scripture, he gives us this excellent rule in general, that all the scriptures of the Old Testament (much more those of the New) were written for our learning, and are not to be looked upon as of private interpretation. What happened to the Old Testament saint happened to them for ensample; and the scriptures of the Old Testament have many fulfillings. The scriptures are left for a standing rule to us: they are written, that they might remain for our use and benefit. First, For our learning. There are many things to be learned out of the scriptures; and that is the best learning which is drawn from these fountains. Those are the most learned that are most mighty in the scriptures. We must therefore labour, not only to understand the literal meaning of the scripture, but to learn out of it that which will do us good; and we have need of help therefore not only to roll away the stone, but to draw out the water, for in many places the well is deep. Practical observations are more necessary than critical expositions. Secondly, That we through patience and comfort of the scriptures might have hope. That hope which hath eternal life for its object is here proposed as the end of scripture-learning. The scripture was written that we might know what to hope for from God, and upon what grounds, and in what way. This should recommend the scripture to us that it is a special friend to Christian hope. Now the way of attaining this hope is through patience and comfort of the scripture. Patience and comfort suppose trouble and sorrow; such is the lot of the saints in this world; and, were it not so, we should have no occasion for patience and comfort. But both these befriend that hope which is the life of our souls. Patience works experience, and experience hope, which maketh not ashamed, Rom 5:3-5. The more patience we exercise under troubles the more hopefully we may look through our troubles; nothing more destructive to hope than impatience. And the comfort of the scriptures, that comfort which springs from the word of God (that is the surest and sweetest comfort) is likewise a great stay to hope, as it is an earnest in hand of the good hoped for. The Spirit, as a comforter, is the earnest of our inheritance.</p>

<p>The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As,
I. It is long suffering - makrothumei. It can endure evil, injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the reformation of a brother than fly out in resentment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him.
II. It is kind - chrēsteuetai. It is benign, bountiful; it is courteous and obliging. The law of kindness is in her lips; her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful; and not only seizes on opportunities of doing good, but searches for them. This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced.
III. Charity suppresses envy: It envieth not; it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours not their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it. His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kindness and benevolence: envy is the effect of ill-will. The prosperity of those to whom we wish well can never grieve us; and the mind which is bent on doing good to all can never with ill to any.
IV. Charity subdues pride and vain-glory; It vaunteth not itself, is not puffed up, is not bloated with self-conceit, does not swell upon its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn. Those who are animated with a principle of true brotherly love will in honour prefer one another, Rom 12:10. They will do nothing out of a spirit of contention or vain-glory, but in lowliness of mind will esteem others better than themselves, Phi 2:3. True love will give us an esteem of our brethren, and raise our value for them; and this will limit our esteem of ourselves, and prevent the tumours of self-conceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation vaunteth itself bears other significations; nor is the proper meaning, as I can find, settled; but in every sense and meaning true charity stands in opposition to it. The Syriac renders it, non tumultuatur - does not raise tumults and disturbances. Charity calms the angry passions, instead of raising them. Others render it, Non perper et pervers agit - It does not act insidiously with any, seek to ensnare them, nor tease them with needless importunities and addresses. It is not froward, nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more pernicious, nor more apt to cross the purposes of true love and good will.
V. Charity is careful not to pass the bounds of decency; ouk aschēmonei - it behaveth not unseemly; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men. It is not for breaking order, confounding ranks bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that misbecomes it.
VI. Charity is an utter enemy to selfishness: Seeketh not its own, does not inordinately desire nor seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described, Thou shalt love thy neighbour as thyself. The apostle does not mean that charity destroys all regard to self; he does not mean that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never seeks its own to the hurt of others, or with the neglect of others. It often neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own; and it ever prefers the weal of the public, of the community, whether civil or ecclesiastical, to its private advantage. It would not advance, nor aggrandize, nor enrich, nor gratify itself, at the cost and damage of the public.
VII. It tempers and restrains the passions. Ou paroxunetai - is not exasperated. It corrects a sharpness of temper, sweetens and softens the mind, so that it does not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they may not exceed the measure that is just, either in degree or duration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments and be reconciled.
VIII. Charity thinks no evil. It cherishes no malice, nor gives way to revenge: so some understand it. It is not soon, nor long, angry; it is never mischievous, nor inclined to revenge; it does not suspect evil of others, ou logizetai to kakon - it does not reason out evil, charge guilt upon them by inference and innuendo, when nothing of this sort appears open. True love is not apt to be jealous and suspicious; it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed: it will never indulge suspicion without proofs, but will rather incline to darken and disbelieve evidence against the person it affects. It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, nor give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance.
IX. The matter of its joy and pleasure is here suggested: 1. Negatively: It rejoiceth not in iniquity. It takes no pleasure in doing injury or hurt to any. It thinks not evil of any, without very clear proof. It wishes ill to none, much less will it hurt or wrong any, and least of all make this matter of its delight, rejoice in doing harm and mischief. Nor will it rejoice at the faults and failings of others, and triumph over them, either out of pride or ill-will, because it will set off its own excellences or gratify its spite. The sins of others are rather the grief of a charitable spirit than its sport or delight; they will touch it to the quick, and stir all its compassion, but give it no entertainment. It is the very height of malice to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befall one? How inconsistent is it with Christian charity, to rejoice at such fall! 2. Affirmatively: It rejoiceth in the truth, is glad of the success of the gospel, commonly called the truth, by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good. It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish.
X. It beareth all things, it endureth all things, panta stegei, panta hupomenei. Some read the first, covers all things. So the original also signifies. Charity will cover a multitude of sins, Pe1 4:8. It will draw a veil over them, as far as it can consistently with duty. It is not for blazing nor publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others. Or, it beareth all things, - will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, panta hupomenei - holds firm, though it be much shocked, and borne hard upon; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others; and perseveres in this firmness. Note, What a fortitude and firmness fervent love will give the mind! What cannot a lover endure for the beloved and for his sake! How many slights and injuries will he put up with! How many hazards will he run and how many difficulties encounter!
XI. Charity believes and hopes well of others: Believeth all things; hopeth all things. Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, Pro 14:15. Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary; nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on it the best face and appearance? it will judge well, and believe well, as far as it can with any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion; but it will go into a bad one with the upmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused over its whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and diffusing its warmth over all with whom he has to do! How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress! A new commandment give I to you, that you love one another, as I have loved you, that you also love one another, Joh 13:34. By this shall all men know that you are my disciples, Joh 13:35. Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic!</p>

<p>Now, &amp;c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.

the God of hope--(See on Rom 15:5).

fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare Gal 5:22).

that ye may abound in hope--&quot;of the glory of God.&quot; (See on Rom 5:1).

through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.

On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in &quot;the common salvation&quot; (Rom 15:1-2). (2) Of this unselfishness CHRIST is the perfect model of all Christians (Rom 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Rom 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (Rom 15:5-7).</p>

<p>Beareth all things--without speaking of what it has to bear. The same Greek verb as in Co1 9:12. It endures without divulging to the world personal distress. Literally said of holding fast like a watertight vessel; so the charitable man contains himself in silence from giving vent to what selfishness would prompt under personal hardship.

believeth all things--unsuspiciously believes all that is not palpably false, all that it can with a good conscience believe to the credit of another. Compare Jam 3:17, &quot;easy to be entreated&quot;; Greek, &quot;easily persuaded.&quot;

hopeth--what is good of another, even when others have ceased to hope.

endureth--persecutions in a patient and loving spirit.</p>

<p>Translate, &quot;He that soweth unto his own flesh,&quot; with a view to fulfilling its desires. He does not say, &quot;His spirit,&quot; as he does say, &quot;His flesh.&quot; For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness.

corruption--that is, destruction (Phi 3:19). Compare as to the deliverance of believers from &quot;corruption&quot; (Rom 8:21). The use of the term &quot;corruption&quot; instead, implies that destruction is not an arbitrary punishment of fleshly-mindedness, but is its natural fruit; the corrupt flesh producing corruption, which is another word for destruction: corruption is the fault, and corruption the punishment (see on Co1 3:17; Pe2 2:12). Future life only expands the seed sown here. Men cannot mock God because they can deceive themselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (Psa 126:6; Pro 11:18; Pro 22:8; Hos 8:7; Hos 10:12; Luk 16:25; Rom 8:11; Jam 5:7).</p>