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It is a very ill-favoured story that is here told concerning Judah; one would not have expected such folly in Israel. Judah had buried his wife; and widowers have need to stand upon their guard with the utmost caution and resolution against all fleshly lusts. He was unjust to his daughter-in-law, either through negligence or design, in not giving her his surviving son, and this exposed her to temptation. I. Tamar wickedly prostituted herself as a harlot to Judah, that, if the son might not, the father might raise up seed to the deceased. Some excuse this by suggesting that, though she was a Canaanite, yet she had embraced the true religion, and believed the promise made to Abraham and his seed, particularly that of the Messiah, who was to descend from the loins of Judah, and that she was therefore thus earnestly desirous to have a child by one of that family that she might have the honour, or at least stand fair for the honour, of being the mother of the Messiah. And, if this was indeed her desire, it had its success; she is one of the four women particularly named in the genealogy of Christ, Mat 1:3. Her sinful practice was pardoned, and her good intention was accepted, which magnifies the grace of God, but can by no means be admitted to justify or encourage the like. Bishop Patrick thinks it probable that she hoped Shelah, who was by right her husband, might have come along with his father, and that he might have been allured to her embraces. There was a great deal of plot and contrivance in Tamar's sin. 1. She took an opportunity for it, when Judah had a time of mirth and feasting with his sheep-shearers. Note, Time of jollity often prove times of temptation, particularly to the sin of uncleanness; when men are fed to the full, the reins are apt to be let loose. 2. She exposed herself as a harlot in an open place, Gen 38:14. Those that are, and would be, chaste, must be keepers at home, Tit 2:5. It should seem, it was the custom of harlots, in those times, to cover their faces, that, though they were not ashamed, yet they might seem to be so. The sin of uncleanness did not then go so barefaced as it does now. II. Judah was taken in the snare, and though it was ignorantly that he was guilty of incest with his daughter-in-law (not knowing who she was), yet he was willfully guilty of fornication: whoever she was, he knew she was not his wife, and therefore not to be touched. Nor was his sin capable, in the least, of such a charitable excuse as some make for Tamar, that though the action was bad the intention possibly might be good. Observe, 1. Judah's sin began in the eye (Gen 38:15): He saw her. Note, Those have eyes, and hearts too, full of adultery (as it is Pe2 2:14), that catch at every bait that presents itself to them and are as tinder to every spark. We have need to make a covenant with our eyes, and to turn them from beholding vanity, lest the eye infect the heart. 2. It added to the scandal that the hire of a harlot (than which nothing is more infamous) was demanded, offered, and accepted - a kid from the flock, a goodly price at which her chastity and honour were valued! Nay, had the consideration been thousands of rams, and ten thousand rivers of oil, it had not been a valuable consideration. The favour of God, the purity of the soul, the peace of conscience, and the hope of heaven, are too precious to be exposed to sale at any such rates; the Topaz of Ethiopia cannot equal them: what are those profited that lose their souls to gain the world? 3. It turned to the reproach of Judah that he left his jewels in pawn for a kid. Note, Fleshly lusts are not only brutish, but sottish, and ruining to men's secular interests. It is plain that whoredom, as well as wine, and new wine, takes away the heart first, else it would never take away the signet and the bracelets. III. He lost his jewels by the bargain; he sent the kid, according to this promise, to redeem his pawn, but the supposed harlot could not be found. He sent it by his friend (who was indeed his back-friend, because he was aiding and abetting in his evil deeds) the Adullamite, who came back without the pledge. It is a good account (if it be but true) of any place which they here gave, there is no harlot in this place; for such sinners are the scandals and plagues of any place. Judah sits down content to lose his signet and his bracelets, and forbids his friend to make any further enquiry after them, giving this reason, lest we be shamed, Gen 38:23. Either, 1. Lest his sin should come to be known publicly, and be talked of. Fornication and uncleanness have ever been looked upon as scandalous things and the reproach and shame of those that are convicted of them. Nothing will make those blush that are not ashamed of these. 2. Lest he should be laughed at as a fool for trusting a strumpet with his signet and his bracelets. He expresses no concern about the sin, to get that pardoned, only about the shame, to prevent that. Note, There are many who are more solicitous to preserve their reputation with men than to secure the favour of God and a good conscience; lest we be shamed goes further with them than lest we be damned.

signet, &c.--Bracelets, including armlets, were worn by men as well as women among the Hebrews. But the Hebrew word here rendered "bracelets," is everywhere else translated "lace" or "ribbon"; so that as the signet alone was probably more than an equivalent for the kid, it is not easy to conjecture why the other things were given in addition, except by supposing the perforated seal was attached by a ribbon to the staff.

Here is, I. Judah's rigour against Tamar, when he heard she was an adulteress. She was, in the eye of the law, Shelah's wife, and therefore her being with child by another was looked upon as an injury and reproach to Judah's family: Bring her forth therefore, says Judah, the master of the family, and let her be burnt; not burnt to death, but burnt in the cheek or forehead, stigmatized for a harlot. This seems probable, Gen 38:24. Note, it is a common thing for men to be severe against those very sins in others in which yet they allow themselves; and so, in judging others, they condemn themselves, Rom 2:1; Rom 14:22. If he designed that she should be burnt to death, perhaps, under pretence of zeal against the sin, he was contriving how to get rid of his daughter-in-law, being loath to marry Shelah to her. Note, It is a common thing, but a very bad thing, to cover malice against men's persons with a show of zeal against their vices. II. Judah's shame, when it was made to appear that he was the adulterer. She produced the ring and the bracelets in court, which justified the fathering of the child upon Judah, Gen 38:25, Gen 38:26. Note, The wickedness that has been most secretly committed, and most industriously concealed, yet sometimes is strangely brought to light, to the shame and confusion of those who have said, No eye sees. A bird of the air may carry the voice; however, there is a destroying day coming, when all will be laid open. Some of the Jewish writers observe that as Judah had said to his father, See, is this thy son's coat? (Gen 37:32) so it was now said to him, "See, are these thy signet and bracelets?" Judah, being convicted by his own conscience, 1. Confesses his sin: She has been more righteous than I. He owns that a perpetual mark of infamy should be fastened rather upon him, who had been so much accessory to it. Note, Those offenders ought to be treated with the greatest tenderness to whom we have any way given occasion of offending. If servants purloin, and their masters, by withholding from them what is due, tempt them to it, they ought to forgive them. 2. He never returned to it again: He knew her again no more. Note, Those do not truly repent of their sins that do not forsake them. III. The building up of Judah's family hereby, notwithstanding, in the birth of Pharez and Zarah, from whom descended the most considerable families of the illustrious tribe of Judah. It should seem, the birth was hard to the mother, by which she was corrected for her sin. The children also, like Jacob and Esau, struggled for the birthright, and Pharez obtained it, who is ever named first, and from him Christ descended. He had his name from his breaking forth before his brother: This breach be upon thee, which is applicable to those that sow discord, and create distance, between brethren. The Jews, as Zarah, bade fair for the birthright, and were marked with a scarlet thread, as those that came out first; but the Gentiles, like Pharez, as a son of violence, got the start of them, by that violence which the kingdom of heaven suffers, and attained to the righteousness of which the Jews came short. Yet, when the fulness of time is come, all Israel shall be saved. Both these sons are named in the genealogy of our Saviour (Mat 1:3), to perpetuate the story, as an instance of the humiliation of our Lord Jesus. Some observe that the four eldest sons of Jacob fell under very foul guilt, Reuben and Judah under the guilt of incest, Simeon and Levi under that of murder; yet they were patriarchs, and from Levi descended the priests, from Judah the kings and Messiah. Thus they became examples of repentance, and monuments of pardoning mercy.

Pharaoh said, . . . See, I have set thee over all the land--These words were preliminary to investiture with the insignia of office, which were these: the signet-ring, used for signing public documents, and its impression was more valid than the sign-manual of the king; the khelaat or dress of honor, a coat of finely wrought linen, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank, the plain or ornamental form of it indicating the degree of rank and dignity; the privilege of riding in a state carriage, the second chariot; and lastly--

Here is, 1. Direction given concerning the robe of the ephod, Exo 28:31-35. This was next under the ephod, and reached down to the knees, was without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about, that it might not tear in the putting on. In religious worship, care must be taken to prevent every thing that may distract the minds of the worshippers, or render the service despicable. Round the skirts of the robe were hung golden bells, and the representations of pomegranates made of yarn of divers colours. The pomegranates added to the beauty of the robe, and the sound of the bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time (Luk 1:10), in token of their concurrence with him in his offering, and their hopes of the ascent of their prayers to God in virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. It is at his peril if he attend otherwise than according to the institution. This intimates that we must serve the Lord with fear and holy trembling, as those that know we deserve to die, and are in danger of making some fatal mistake. Some make the bells of the holy robe to typify the sound of the gospel of Christ in the world, giving notice of his entrance within the veil for us. Blessed are those that hear this joyful sound, Psa 89:15. The adding of the pomegranates, which are a fragrant fruit, denotes the sweet savour of the gospel, as well as the joyful sound of it, for it is a savour of life unto life. The church is called an orchard of pomegranates. 2. Concerning the golden plate fixed upon Aaron's forehead, on which must be engraven, Holiness to the Lord (Exo 28:36, Exo 28:37), or The holiness of Jehovah. Aaron must hereby be reminded that God is holy, and that his priests must be holy. Holiness becomes his house and household. The high priest must be sequestered from all pollution, and consecrated to God and to his service and honour, and so must all his ministrations be. All that attend in God's house must have Holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation in the world answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable, not painted to be washed off, but sincere and lasting; such must our holiness to the Lord be. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things (Exo 28:38), and that they may be accepted before the Lord. Herein he was a type of Christ, the great Mediator between God and man, through whom it is that we have to do with God. (1.) Through him what is amiss in our services is pardoned. The divine law is strict; in many things we come short of our duty, so that we cannot but be conscious to ourselves of much iniquity cleaving even to our holy things; when we would do good evil is present; even this would be our ruin if God should enter into judgment with us. But Christ, our high priest, bears this iniquity, bears it for us so as to bear it from us, and through him it is forgiven to us and not laid to our charge. (2.) Through him what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ's intercession, and not otherwise, Pe1 2:5. His being holiness to the Lord recommends all those to the divine favour that are interested in his righteousness, and clothed with his Spirit; and therefore he has said it was for our sakes that he sanctified himself, Joh 17:19. Having such a high priest, we come boldly to the throne of grace, Heb 4:14-16. 3. The rest of the garments are but named (Exo 28:39), because there was nothing extraordinary in them. The embroidered coat of fine linen was the innermost of the priestly garments; it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre, or diadem, was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ. He is a priest upon a throne (Zac 6:13), a priest with a crown. These two God has joined, and we must not think to separate them.

a writing, like to the engravings of a signet--The seal-ring worn both by ancient and modern Egyptians on the little finger of the right hand, contained, inscribed on a cornelian or other precious stone, along with the owner's name, a religious sentiment or sacred symbol, intimating that he was the servant of God, or expressive of trust in Him. And it was to this practice the inscription on the high priest alludes (compare Joh 3:33).

So she wrote letters in Ahab's name, and sealed them with his seal--The seal-ring contained the name of the king and gave validity to the documents to which it was affixed (Est 8:8; Dan 6:17). By allowing her the use of his signet-ring, Ahab passively consented to Jezebel's proceeding. Being written in the king's name, it had the character of a royal mandate. sent the letters unto the elders and to the nobles that were in his city--They were the civic authorities of Jezreel, and would, in all likelihood, be the creatures and fit tools of Jezebel. It is evident that, though Ahab had recently been in Jezreel, when he made the offer to Naboth, both he and Jezebel were now in Samaria (Kg1 20:43).

David having nineteen sons, we may suppose them to have raised many noble families in Israel whom we never hear of in the history. But the scripture gives us an account only of the descendants of Solomon here, and of Nathan, Lu. 3. The rest had the honour to be the sons of David; but these only had the honour to be related to the Messiah. The sons of Nathan were his fathers as man, the sons of Solomon his predecessors as king. We have here, 1. The great and celebrated names by which the line of David is drawn down to the captivity, the kings of Judah in a lineal succession, the history of whom we have had at large in the two books of Kings and shall meet with again in the second book of Chronicles. Seldom has a crown gone in a direct line from father to son for seventeen descents together, as here. This was the recompence of David's piety. About the time of the captivity the lineal descent was interrupted, and the crown went from one brother to another and from a nephew to an uncle, which was a presage of the eclipsing of the glory of that house. 2. The less famous, and most of them very obscure, names, in which the house of David subsisted after the captivity. The only famous man of that house that we meet with at their return from captivity was Zerubbabel, elsewhere called the son of Salathiel, but appearing here to be his grandson (Ch1 3:17-19), which is usual in scripture. Belshazzar is called Nebuchadnezzar's son, but was his grandson. Salathiel is said to be the son of Jeconiah because adopted by him, and because, as some think, he succeeded him in the dignity to which he was restored by Evil-merodach. Otherwise Jeconiah was written childless: he was the signet God plucked from his right hand (Jer 22:24), and in his room Zerubbabel was placed, and therefore God saith to him (Hag 2:23), I will make thee as a signet. The posterity of Zerubbabel here bear not the same names that they do in the genealogies (Mt. 1, or Lu. 3), but those no doubt were taken from the then herald's office, the public registers which the priests kept of all the families of Judah, especially that of David. The last person named in this chapter is Anani, of whom bishop Patrick says that the Targum adds these words, He is the king Messiah, who is to be revealed, and some of the Jewish writers give this reason, because it is said (Dan 7:13), the son of man came gnim gnanani - with the clouds of heaven. The reason indeed is very foreign and far-fetched; but that learned man thinks it may be made use of as an evidence that their minds were always full of the thoughts of the Messiah and that they expected it would not be very long after the days of Zerubbabel before the set time of his approach would come.

These verses are an introduction to his warning against fleshly lusts, much the same with that, Pro 6:20, etc., and ending (Pro 7:5) as that did (Pro 6:24), To keep thee from the strange woman; that is it he aims at; only there he had said, Keep thy father's commandment, here (which comes all to one), Keep my commandments, for he speaks to us as unto sons. He speaks in God's name; for it is God's commandments that we are to keep, his words, his law. The word of God must be to us, 1. As that which we are most careful of. We must keep it as our treasure; we must lay up God's commandments with us, lay them up safely, that we may not be robbed of them by the wicked one, Pro 7:1. We must keep it as our life: Keep my commandments and live (Pro 7:2), not only, "Keep them, and you shall live;" but, "Keep them as you would your life, as those that cannot live without them." It would be death to a good man to be deprived of the word of God, for by it he lives, and not by bread alone. 2. As that which we are most tender of: Keep my law as the apple of thy eye. A little thing offends the eye, and therefore nature has so well guarded it. We pray, with David, that God would keep us as the apple of his eye (Psa 17:8), that our lives and comforts may be precious in his sight; and they shall be so (Zac 2:8) if we be in like manner tender of his law and afraid of the least violation of it. Those who reproach strict and circumspect walking, as needless preciseness, consider not that the law is to be kept as the apple of the eye, for indeed it is the apple of our eye; the law is light; the law in the heart is the eye of the soul. 3. As that which we are proud of and would be ever mindful of (Pro 7:3): "Bind them upon thy fingers; let them be precious to thee; look upon them as an ornament, as a diamond-ring, as the signet on thy right hand; wear them continually as thy wedding-ring, the badge of thy espousals to God. Look upon the word of God as putting an honour upon thee, as an ensign of thy dignity. Bind them on thy fingers, that they may be constant memorandums to thee of thy duty, that thou mayest have them always in view, as that which is graven upon the palms of thy hands." 4. As that which we are fond of and are ever thinking of: Write them upon the table of thy heart, as the names of the friends we dearly love, we say, are written in our hearts. let the word of God dwell richly in us, and be written there where it will be always at hand to be read. Where sin was written (Jer 17:1) let the word of God be written. It is the matter of a promise (Heb 8:10, I will write my law in their hearts), which makes the precept practicable and easy. 5. As that which we are intimately acquainted and conversant with (Pro 7:4): "Say unto wisdom, Thou art my sister, whom I dearly love and take delight in; and call understanding thy kinswoman, to whom thou art nearly allied, and for whom thou hast a pure affection; call her thy friend, whom thou courtest." We must make the word of God familiar to us, consult it, and consult its honour, and take a pleasure in conversing with it. 6. As that which we make use of for our defence and armour, to keep us from the strange woman, from sin, that flattering but destroying thing, that adulteress; particularly from the sin of uncleanness, Pro 7:5. Let the word of God confirm our dread of that sin and our resolutions against it; let it discover to us its fallacies and suggest to us answers to all its flatteries.

The scope of these verses is to show that the return of the people of God out of their captivity, and the eternal redemption to be wrought out by Christ (of which that was a type), would be great occasions of joy to the church and great proofs of the tender care God has of the church. I. Nothing can furnish us with better matter for songs of praise and thanksgiving, Isa 49:13. Let the whole creation join with us in songs of joy, for it shares with us in the benefits of the redemption, and all they can contribute to this sacred melody is little enough in return for such inestimable favours, Psa 96:11. Let there be joy in heaven, and let the angels of God celebrate the praises of the great Redeemer; let the earth and the mountains, particularly the great ones of the earth, be joyful, and break forth into singing, for the earnest expectation of the creature that waits for the glorious liberty of the children of God (Rom 8:19, Rom 8:21) shall now be abundantly answered. God's people are the blessings and ornaments of the world, and therefore let there be universal joy, for God has comforted his people that were in sorrow and he will have mercy upon the afflicted because of his compassion, upon his afflicted because of his covenant. II. Nothing can furnish us with more convincing arguments to prove the most tender and affectionate concern God has for his church, and her interests and comforts. 1. The troubles of the church have given some occasion to question God's care and concern for it, Isa 49:14. Zion, in distress, said, The Lord has forsaken me, and looks after me no more; my Lord has forgotten me, and will look after me no more. See how deplorable the case of God's people may be sometimes, such that they may seem to be forsaken and forgotten of their God; and at such a time their temptations may be alarmingly violent. Infidels, in their presumption, say God has forsaken the earth (Eze 8:12), and has forgotten their sins, Psa 10:11. Weak believers, in their despondency, are ready to say, "God has forsaken his church and forgotten the sorrows of his people." But we have no more reason to question his promise and grace than we have to question his providence and justice. He is as sure a rewarder as he is a revenger. Away therefore with these distrusts and jealousies, which are the bane of friendship. 2. The triumphs of the church, after her troubles, will in due time put the matter out of question. (1.) What God will do for Zion we are told, Isa 49:17. [1.] Her friends, who had deserted her, shall be gathered to her, and shall contribute their utmost to her assistance and comfort: Thy children shall make haste. Converts to the faith of Christ are the children of the church; they shall join themselves to her with great readiness and cheerfulness, and flock into the communion of saints, as doves to their windows. "Thy builders shall make haste" (so some read it), "who shall build up thy houses, thy walls, especially thy temple; they shall do it with expedition." Church work is usually slow work; but, when God's time shall come, it shall be done suddenly. [2.] Her enemies, who had threatened and assaulted her, shall be forced to withdraw from her: Thy destroyers, and those who made thee waste, who had made themselves masters of the country and ravaged it, shall go forth of thee. By Christ the prince of this world, the great destroyer, is cast out, is dispossessed, has his power broken and his attempts quite baffled. (2.) Now by this it will appear that Zion's suggestions were altogether groundless, that God has not forsaken her, nor forgotten her, nor ever will. Be assured, [1.] That God has a tender affection for his church and people, Isa 49:15. In answer to Zion's fears, God speaks as one concerned for his own glory (he takes himself to be reflected upon if Zion say, The Lord has forsaken me, and he will clear himself), as one concerned also for his people's comfort; he would not have them droop, and be discouraged, and give way to any uneasy thoughts. "You think that I have forgotten you. Can a woman forget her sucking child?" First, It is not likely that she should. A woman, whose honour it is to be of the tender sex as well as the fair one, cannot but have compassion for a child, which, being both harmless and helpless, is a proper object of compassion. A mother, especially, cannot but be concerned for her own child; for it is her own, a piece of herself, and very lately one with her. A nursing mother, most of all, cannot but be tender of her sucking child; her own breasts will soon put her in mind of it if she should forget it. But, Secondly, It is possible that she may forget. A woman may perhaps be so unhappy as not to be able to remember her sucking child (she may be sick, and dying, and going to the land of forgetfulness), or she may be so unnatural as not to have compassion on the son of her womb, as those who, to conceal their shame, are the death of their children as soon as they are their life, Lam 4:10; Deu 28:57. But, says God, I will not forget thee. Note, God's compassions to his people infinitely exceed those of the tenderest parents towards their children. What are the affections of nature to those of the God of nature! [2.] That he has a constant care of his church and people (Isa 49:16): I have engraven thee upon the palms of my hands. This does not allude to the foolish art of palmistry, which imagines every man's fate to be engraved in the palms of his hands and to be legible in the lines there, but to the custom of those who tie a string upon their hands or fingers to put them in mind of things which they are afraid they shall forget, or to the wearing of signet or locket-rings in remembrance of some dear friend. His setting them thus as a seal upon his arm denotes his setting them as a seal upon his heart, and his being ever mindful of them and their interests, Sol 8:6. If we bind God's law as a sign upon our hand (Deu 6:8, Deu 6:11, Deu 6:18), he will engrave our interests as a sign on his hand, and will look upon that and remember the covenant. He adds, "Thy walls shall be continually before me; thy ruined walls, though no pleasing spectacle, shall be in my thoughts of compassion." Do Zions' friends favour her dust? Psa 102:14. So does her God. Or, "The plan and model of thy walls, that are to be rebuilt, is before me, and they shall certainly be built according to it." Or, "Thy walls (that is, thy safety) are my continual care; so are the watchmen on thy walls." Some apply his engraving his church on the palms of his hands to the wounds in Christ's hands when he was crucified; he will look on the marks of them, and remember those for whom he suffered and died.

This prophecy seems to have been calculated for the ungracious inglorious reign of Jeconiah, or Jehoiachin, the son of Jehoiakim, who succeeded him in the government, reigned but three months, and was then carried captive to Babylon, where he lived many years, Jer 52:31. We have, in these verses, a prophecy, I. Of the desolations of the kingdom, which were now hastening on apace, Jer 22:20-23. Jerusalem and Judah are here spoken to, or the Jewish state as a single person, and we have it here under a threefold character: - 1. Very haughty in a day of peace and safety (Jer 22:21): "I spoke unto thee in thy prosperity, spoke by my servants the prophets, reproofs, admonitions, counsels, but thou saidst, I will not hear, I will not heed, thou obeyedst not my voice, and wast resolved that thou wouldst not, and hadst the front to tell me so." It is common for those that live at ease to live in contempt of the word of God. Jeshurun waxed fat, and kicked. This is so much the worse that they had it by kind: This has been thy manner from thy youth. They were called transgressors from the womb, Isa 48:8. 2. Very timorous upon the alarms of trouble (Jer 22:20): "When thou seest all thy lovers destroyed, when thou findest thy idols unable to help thee and thy foreign alliances failing thee, thou wilt then go up to Lebanon, and cry, as one undone and giving up all for lost, cry with a bitter cry; thou wilt cry, Help, help, or we are lost; thou wilt lift up thy voice in fearful shrieks upon Lebanon and Bashan, two high hills, in hope to be heard thence by the advantage of the rising ground. Thou wilt cry from the passages, from the roads, where thou wilt ever and anon be in distress." Thou wilt cry from Abarim (so some read it, as a proper name), a famous mountain in the border of Moab. "Thou wilt cry, as those that are in great consternation use to do, to all about thee; but in vain, for (Jer 22:22) the wind shall eat up all thy pastors, or rulers, that should protect and lead thee, and provide for thy safety; they shall be blasted, and withered, and brought to nothing, as buds and blossoms are by a bleak or freezing wind; they shall be devoured suddenly, insensibly, and irresistibly, as fruits by the wind. Thy lovers, that thou dependest upon and hast an affection for, shall go into captivity, and shall be so far from saving thee that they shall not be able to save themselves." 3. Very tame under the heavy and lasting pressures of trouble: "When there appears no relief from any of thy confederates, and thy own priests are at a loss, then shalt thou be ashamed and confounded for all thy wickedness," Jer 22:22. Note, Many will never be ashamed of their sins till they are brought by them to the last extremity; and it is well if we get this good by our straits to be brought by them to confusion for our sins. The Jewish state is here called an inhabitant of Lebanon, because that famous forest was within their border (Jer 22:23), and all their country was wealthy, and well-guarded as with Lebanon's natural fastnesses; but so proud and haughty were they that they are said to make their nest in the cedars, where they thought themselves out of the reach of all danger, and whence they looked with contempt upon all about them. "But, how gracious wilt thou be when pangs come upon thee! Then thou wilt humble thyself before God and promise amendment. When thou art overthrown in stony places thou wilt be glad to hear those words which in thy prosperity thou wouldst not hear, Psa 141:6. Then thou wilt endeavour to make thyself acceptable with that God whom, before, thou madest light of." Note, Many have their pangs of piety who, when the pangs are over, show that they have no true piety. Some give another sense of it: "What will all thy pomp, and state, and wealth avail thee? What will become of it all, or what comfort shalt thou have of it, when thou shalt be in these distresses? No more than a woman in travail, full of pains and fears, can take comfort in her ornaments while she is in that condition." So Mr. Gataker. Note, Those that are proud of their worldly advantages would do well to consider how they will look when pangs come upon them, and how they will then have lost all their beauty. II. Here is a prophecy of the disgrace of the king; his name was Jeconiah, but he is here once and again called Coniah, in contempt. The prophet shortens or nicks his name, and gives him, as we say, a nickname, perhaps to denote that he should be despoiled of his dignity, that his reign should be shortened, and the number of his months cut off in the midst. Two instances of dishonour are here put upon him: - 1. He shall be carried away into captivity and shall spend and end his days in bondage. He was born to a crown, but it should quickly fall from his head, and he should exchange it for fetters. Observe the steps of this judgment. (1.) God will abandon him, Jer 22:24. The God of truth says it, and confirms it with an oath: "Though he were the signet upon my right hand (his predecessors have been so, and he might have been so if he had conducted himself well, but he being degenerated) I will pluck him thence." The godly kings of Judah had been as signets on God's right hand, near and dear to him; he had gloried in them, and made use of them as instruments of his government, as the prince does of his signet-ring, or sign manual; but Coniah has made himself utterly unworthy of the honour, and therefore the privilege of his birth shall be no security to him; notwithstanding that, he shall be thrown off. Answerable to this threatening against Jeconiah is God's promise to Zerubbabel, when he made him his people's guide in their return out of captivity (Hag 2:23): I will take thee, O Zerubbabel! my servant, and make thee as a signet. Those that think themselves as signets on God's right hand must not be secure, but fear lest they be plucked thence. (2.) The king of Babylon shall seize him. Those know not what enemies and mischiefs they lie exposed to who have thrown themselves out of God's protection, Jer 22:25. The Chaldeans are here said to be such as had a spite to Coniah; they sought his life; no less than that, they thought, would satisfy their rage; they were such as he had a dread of (they are those whose face thou fearest) which would make it the more terrible to him to fall into their hands, especially when it was God himself that gave him into their hands. And, if God deliver him to them, who can deliver him from them? (3.) He and his family shall be carried to Babylon, where they shall wear out many tedious years of their lives in a miserable captivity - he and his mother (Jer 22:26), he and his seed (Jer 22:28), that is, he and all the royal family (for he had no children of his own when he went into captivity), or he and the children in his loins; they shall all be cast out to another country, to a strange country, a country where they were not born, nor such a country as that where they were born, a land which they know not, in which they have no acquaintance with whom to converse or from whom to expect any kindness. Thither they shall be carried, from a land where they were entitled to dominion, into a land where they shall be compelled to servitude. But have they no hopes of seeing their own country again? No: To the land whereunto they desire to return, thither shall they not return, Jer 22:27. They conducted themselves ill in it when they were in it, and therefore they shall never see it more. Jehoahaz was carried to Egypt, the land of the south, Jeconiah to Babylon, the land of the north, both far remote, the quite contrary way, and must never expect to meet again, nor either of them to breathe their native air again. Those that had abused the dominion they had over others were justly brought thus under the dominion of others. Those that had indulged and gratified their sinful desires, by their oppression, luxury, and cruelty, were justly denied the gratification of their innocent desire to see their own native country again. We may observe something very emphatic in that part of this threatening (Jer 22:26), In the country where you were not born, there shall you die. As there is a time to be born and a time to die, so there is a place to be born in and a place to die in. We know where we were born, but where we shall die we know not; it is enough that our God knows. Let it be our care that we die in Christ, and then it will be well with us, wherever we die, though it should be in a far country. (4.) This shall render him very mean and despicable in the eyes of all his neighbours. They shall be ready to say (Jer 22:28), "This is Coniah a despised broken idol? Yes, certainly he is, and much debased from what he was." [1.] Time was when he was dignified, nay, when he was almost deified. The people who had seen his father lately deposed were ready to adore him when they saw him upon the throne, but now he is a despised broken idol, which, when it was whole, was worshipped, but, when it is rotten and broken, is thrown by and despised, and nobody regards it, or remembers what it has been. Note, What is idolized will, first or last, be despised and broken; what is unjustly honoured will be justly contemned, and rivals with God will be the scorn of man. Whatever we idolize we shall be disappointed in and then shall despise. [2.] Time was when he was delighted in; but now he is a vessel in which is not pleasure, or to which there is no desire, either because grown out of fashion or because cracked or dirtied, and so rendered unserviceable. Those whom God has no pleasure in will, some time or other, be so mortified that men will have no pleasure in them. 2. He shall leave no posterity to inherit his honour. The prediction of this is ushered in with a solemn preface (Jer 22:29): O earth, earth, earth! hear the word of the Lord. Let all the inhabitants of the world take notice of these judgments of God upon a nation and a family that had been near and dear to him, and thence infer that God is impartial in the administration of justice. Or it is an appeal to the earth itself on which we tread, since those that dwell on earth are so deaf and careless, like that (Isa 1:2), Hear, O heavens! and give ear, O earth! God's word, however slighted, will be heard; the earth itself will be made to hear it, and yield to it, when it, and all the works that are therein, shall be burnt up. Or it is a call to men that mind earthly things, that are swallowed up in those things and are inordinate in the pursuit of them; such have need to be called upon again and again, and a third time, to hear the word of the Lord. Or it is a call to men considered as mortal, of the earth, and hastening to the earth again. We all are so; earth we are, dust we are, and, in consideration of that, are concerned to hear and regard the word of the Lord, that, though we are earth, we may be found among those whose names are written in heaven. Now that which is here to be taken notice of is that Jeconiah is written childless (Jer 22:30), that is, as it follows, No man of his seed shall prosper, sitting upon the throne of David. In him the line of David was extinct as a royal line. Some think that he had children born in Babylon because mention is made of his seed being cast out there (Jer 22:28) and that they died before him. We read in the genealogy (Ch1 3:17) of seven sons of Jeconiah Assir (that is, Jeconiah the captive) of whom Salathiel is the first. Some think that they were only his adopted sons, and that when it is said (Mat 1:12), Jeconiah begat Salathiel, no more is meant than that he bequeathed to him what claims and pretensions he had to the government, the rather because Salathiel is called the son of Neri of the house of Nathan, Luk 3:27, Luk 3:31. Whether he had children begotten, or only adopted, thus far he was childless that none of his seed ruled as kings in Judah. He was the Augustulus of that empire, in whom it determined. Whoever are childless, it is God that writes them so; and those who take no care to do good in their days cannot expect to prosper in their days.

As I live--God's most solemn formula of oath (Jer 46:18; Jer 4:2; Deu 32:40; Sa1 25:34). Coniah--Jeconiah or Jehoiachin. The contraction of the name is meant in contempt. signet--Such ring seals were often of the greatest value (Sol 8:6; Hag 2:23). Jehoiachin's popularity is probably here referred to. right hand--the hand most valued. I would pluck thee thence--(Compare Oba 1:4); on account of thy father's sins, as well as thine own (Ch2 36:9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months' and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favor he was ultimately treated more kindly than other royal captives (Jer 52:31-34). But none of his direct posterity ever came to the throne.

Here is 1. Proof made of Daniel's praying to his God, notwithstanding the late edict to the contrary (Dan 6:11): These men assembled; the came tumultuously together, so the word is, the same that was used Dan 6:6, borrowed from Psa 2:1, Why do the heathen rage? They came together to visit Daniel, perhaps under pretence of business, at that time which they knew to be his usual hour of devotion; and, if they had not found him so engaged, they would have upbraided him with his faint-heartedness and distrust of his God, but (which they rather wished to do) they found him on his knees praying and making supplication before his God. For his love they are his adversaries; but, like his father David, he gives himself unto prayer, Psa 109:4. 2. Complaint made of it to the king. When they had found occasion against Daniel concerning the law of his God they lost no time, but applied to the king (Dan 6:12), and having appealed to his whether there was not such a law made, and gained from him a recognition of it, and that it was so ratified that it might not be altered, they proceeded to accuse Daniel, Dan 6:13. They so describe him, in the information they give, as to exasperate the king and incense him the more against him: "He is of the children of the captivity of Judah; he is of Judah, that despicable people, and now a captive in a despicable state, that can call nothing his own but what he has by the king's favour, and yet he regards not thee, O king! nor the decree that thou hast signed." Note, It is no new thing for that which is done faithfully, in the conscience towards God, to be misrepresented as done obstinately and in contempt of the civil powers, that is, for the best saints to be reproached as the worst men. Daniel regarded God, and therefore prayed, and we have reason to think prayed for the king and his government, yet this is construed as not regarding the king. That excellent spirit which Daniel was endued with, and that established reputation which he had gained, could not protect him from these poisonous darts. They do not say, He makes his petition to his God, lest Darius should take notice of that to his praise, but only, He makes his petition, which is the thing the law forbids. 3. The great concern the king was in hereupon. He now perceived that, whatever they pretended, it was not to honour him, but in spite to Daniel, that they had proposed that law, and now he is sorely displeased with himself for gratifying them in it, Dan 6:14. Note, When men indulge a proud vain-glorious humour, and please themselves with that which feeds it, they know not what vexations they are preparing for themselves; their flatterers may prove their tormentors, and are but spreading a net for their feet. Now, the king sets his heart to deliver Daniel; both by argument and by authority he labours till the going down of the sun to deliver him, that is, to persuade his accusers not to insist upon his prosecution. Note, We often do that, through inconsideration, which afterwards we see cause a thousand times to wish undone again, which is a good reason why we should ponder the path of our feet, for then all our ways will be established. 4. The violence with which the prosecutors demanded judgment, Dan 6:15. We are not told what Daniel said; the king himself is his advocate, he needs not plead his own cause, but silently commits himself and it to him that judges righteously. But the prosecutors insist upon it that the law must have its course; it is a fundamental maxim in the constitution of the government of the Medes and Persians, which had now become the universal monarchy, that no decree or statute which the king establishes may be changed. The same we find Est 1:19; Est 8:8. The Chaldeans magnified the will of their king, by giving him a power to make and unmake laws at his pleasure, to slay and keep alive whom he would. The Persians magnified the wisdom of their king, by supposing that whatever law he solemnly ratified it was so well made that there could be no occasion to alter it, or dispense with it, as if any human foresight could, in framing a law, guard against all inconveniences. But, if this maxim be duly applied to Daniel's case (as I am apt to think it is not, but perverted), while it honours the king's legislative power it hampers his executive power, and incapacitates him to show that mercy which upholds the throne, and to pass acts of indemnity, which are the glories of a reign. Those who allow not the sovereign's power to dispense with a disabling statute, yet never question his power to pardon an offence against a penal statute. But Darius is denied this power. See what need we have to pray for princes that God would give them wisdom, for they are often embarrassed with great difficulties, even the wisest and best are. 5. The executing of the law upon Daniel. The king himself, with the utmost reluctance, and against his conscience, signs the warrant for his execution; and Daniel, that venerable grave man, who carried such a mixture of majesty and sweetness in his countenance, who had so often looked great upon the bench, and at the council-board, and greater upon his knees, who had power with God and man, and had prevailed, is brought, purely for worshipping his God, as if he had been one of the vilest of malefactors, and thrown into the den of lions, to be devoured by them, Dan 6:16. One cannot think of it without the utmost compassion to the gracious sufferer and the utmost indignation at the malicious prosecutors. To make sure work, the stone laid upon the mouth of the den is sealed, and the king (an over-easy man) is persuaded to seal it with his own signet (Dan 6:17), that unhappy signet with which he had confirmed the law that Daniel falls by. But his lords cannot trust him, unless they add their signets too. Thus, when Christ was buried, his adversaries sealed the stone that was rolled to the door of his sepulchre. 6. The encouragement which Darius gave to Daniel to trust in God: Thy God whom thou servest continually, he will deliver thee, Dan 6:16. Here (1.) He justifies Daniel from guilt, owning all his crime to be serving his God continually, and continuing to do so even when it was made a crime. (2.) He leaves it to God to free him from punishment, since he could not prevail to do it: He will deliver thee. He is sure that his God can deliver him, for he believes him to be an almighty God, and he has reason to think he will do it, having heard of his delivering Daniel's companions in a like case from the fiery furnace, and concluding him to be always faithful to those who approve themselves faithful to him. Note, Those who serve God continually he will continually preserve, and will bear them out in his service.

stone . . . sealed--typical of Christ's entombment under a seal (Mat 27:66). Divinely ordered, that the deliverance might be the more striking. his own signet, and . . . of his lords--The concurrence of the lords was required for making laws. In this kingly power had fallen since it was in Nebuchadnezzar's hands. The Median king is a puppet in his lords' hands; they take the security of their own seal as well as his, that he should not release Daniel. The king's seal guaranteed Daniel from being killed by them, should he escape the lions.

After Haggai's sermon ad populum - to the people, here follows one, the same day, ad magistratum - to the magistrates, a word directed particularly to Zerubbabel, the governor of Judah, who was a leading active man in this good work which the people now set about, and therefore he shall have some particular marks put upon him (Hag 2:21): Speak to Zerubbabel, governor of Judah, speak to him by himself. He has thoughts in his head far above those of the common people, as wise princes are wont to have, who move in a higher and larger sphere than others. The people of the land are in care about their corn-fields and vineyards; God has assured them that they shall prosper, and we hope that will make them easy; but Zerubbabel is concerned about the community and its interests, about the neighbouring nations, and the revolutions of their governments, and what will become of the few and feeble Jews in those changes and convulsions, and how such a poor prince as he is should be able to keep his ground and serve his country. "Go to him," says God, "and tell him it shall be well with him and his remnant, and let that make him easy." I. Let him expect to hear of great commotions in the nations of the earth, and let them not be a surprise to him; behold, he is told of them before (Hag 2:21, Hag 2:22): I will shake the heavens and the earth. This he had said before (Hag 2:6, Hag 2:7), and now says it again to Zerubbabel; let him expect shaking times, universal concussions. The world is like the sea, like the wheel, always in motion, but sometimes in a special manner turbulent. But, Blessed be God, if the earth be shaken, it is to shake the wicked out of it, Job 38:13. In the apocalyptic visions earthquakes bode no ill to the church. Here the heavens and the earth are shaken, that proud oppressors may be broken and brought down: I will overthrow the throne of kingdoms. The Chaldean monarchy, which had been the throne of kingdoms a great while, was already overthrown; and the powers that are, and are yet to come, shall in like manner be overthrown; their day will come to fall. 1. Though they be ever so powerful, yet the strength of their kingdoms shall be destroyed. They trust in chariots and horses (Psa 20:7), but their chariots shall be overthrown, and those that ride in them, so that they shall not be able to attack the people of God, whom they persecute, not to escape the judgments of God, which persecute them. 2. Though there appear none likely to be the instruments of their destruction, yet God will bring it about, for they shall be brought down every one by the sword of his brother. This reads the doom of all the enemies of God's church, that will not repent to give him glory; it seems likewise designed as a promise of Christ's victory over the powers of darkness, his overthrow of Satan's throne, that throne of kingdoms, the throne of the god of this world, the taking from him all the armour wherein he trusted and dividing the spoil. And all opposing rule, principality, and power, shall be put down, that the kingdom may be delivered up to God, even the Father. II. Let him depend upon it that he shall be safe under the divine protection in the midst of all these commotions, Hag 2:23. Zerubbabel was active to build God a house, and therefore God makes the same promise to him as he did to David on the like occasion - that he would build him a house, and establish it, even in that day when heaven and earth are shaken. This promise refers to this good man himself and to his family. He honoured God, and God would honour him. His successors likewise in the government of Judah might take encouragement from it; though their authority was very precarious as to men, yet God would confirm it, and this would contribute to the stability of the people over whom God had set them. But this promise has special reference to Christ, who lineally descended from Zerubbabel, and is the sole builder of the gospel-temple. 1. Zerubbabel is here owned as God's servant, and it is an honourable mention that is hereby made of him, as Moses and David my servants. When God destroys his enemies he will prefer his servants. Our Lord Jesus is his Father's servant in the work of redemption, but faithful as a Son, Isa 42:1. 2. He is owned as God's elect: I have chosen thee to this office; and whom God makes choice of he will make use of. Our Lord Jesus is chosen of God, Pe1 2:4. And he is the head of the chosen remnant; in him they are chosen. 3. It is promised that, being chosen, God will make him as a signet. Jeconiah had been as the signet on God's right hand, but was plucked thence (Jer 22:24); and now Zerubbabel is substituted in the room of him. He shall be near and dear to God, precious in his sight, and honourable, and his family shall continue till the Messiah spring out of it, who is the signet on God's right hand. This intimates, (1.) The delight the Father has in him. In him he once and again declared himself to be well pleased. He is set as a seal upon his heart, a seal upon his arm, is brought near unto him (Dan 7:13), is hidden in the shadow of his hand, Isa 49:2. (2.) The dominion the Father has entrusted him with. Princes sign their edicts, grants, and commissions, with their signet-rings, Est 3:10. Our Lord Jesus is the signet on God's right hand, for all power is given to him and derived from him. By him the great charter of the gospel is signed and ratified, and it is in him that all the promises of God are yea and amen.

to Zerubbabel--Perhaps Zerubbabel had asked as to the convulsions foretold (Hag 2:6-7). This is the reply: The Jews had been led to fear that these convulsions would destroy their national existence. Zerubbabel, therefore, as their civil leader and representative is addressed, not Joshua, their religious leader. Messiah is the antitypical Zerubbabel, their national Representative and King, with whom God the Father makes the covenant wherein they, as identified with Him, are assured of safety in God's electing love (compare Hag 2:23, "will make thee as a signet"; "I have chosen thee"). shake . . . heavens--(see on Hag 2:6-7); violent political convulsions accompanied with physical prodigies (Mat 24:7, Mat 24:29).

take thee--under My protection and to promote thee and thy people to honor (Psa 78:70). a signet-- (Sol 8:6; Jer 22:24). A ring with a seal on it; the legal representative of the owner; generally of precious stones and gold, &c., and much valued. Being worn on the finger, it was an object of constant regard. In all which points of view the theocratic people, and their representative, Zerubbabel the type, and Messiah his descendant the Antitype, are regarded by God. The safety of Israel to the end is guaranteed in Messiah, in whom God hath chosen them as His own (Isa 42:1; Isa 43:10; Isa 44:1; Isa 49:3). So the spiritual Israel is sealed in their covenant head by His Spirit (Co2 1:20, Co2 1:22; Eph 1:4, Eph 1:13-14). All is ascribed, not to the merits of Zerubbabel, but to God's gratuitous choice. Christ is the "signet" on God's hand: always in the Father's presence, ever pleasing in his sight. The signet of an Eastern monarch was the sign of delegated authority; so Christ (Mat 28:18; Joh 5:22-23). Next: Zechariah Introduction

As the promises made to David often slide insensibly into promises of the Messiah, whose kingdom David's was a type of, so the promises here made to Joshua immediately rise as far upward, and look as far forward, as to Christ, whose priesthood Joshua's was now a shadow of, not only in general, as it kept up the line of Aaron's priesthood, but especially as it was the reviving of that happy method of correspondence between heaven and earth, to which a great interruption had been given by the iniquity and captivity of Israel. Christ is a high priest, as Joshua was, for sinners and sufferers, to mediate for those that have been under guilt and wrath. And it was fit that Joshua should understand the priesthood of Christ, because all the virtue of his priesthood, its value and usefulness to the church, depended upon and was derived from the priesthood of Christ. See, I. To whom this promise of Christ is directed (Zac 3:8): "Hear now, O Joshua! Thou hast heard with pleasure what belongs to thyself; but, behold, a greater than Joshua is at hand. Hear now concerning him, thou and the rest of the priests, thy fellows, who sit before thee, at thy feet, as learners, but whom thou art to look upon as thy fellows, for all you are brethren; let the high priest, and all the inferior priests, take notice of this, for they are men wondered at." They are set for signs, for types and figures of Christ's priesthood. What God now did for Joshua and his fellows was a happy omen of the coming of the Messiah promised, and would be so interpreted, with a pleasing wonder, by all that had understanding of the times. Or they are men wondered at for their singularity, hooted at as strange sort of people, because they run not with others to the same excess of riot (Pe1 4:4), or for their strange afflictions and surprising deliverance out of them, as Psa 71:7, I am as a wonder unto many. They are men of wonder; they are a wonder to themselves, are amazed to think how happily their condition is altered. God's people and ministers are, upon many accounts, men wondered at. The high priest and his fellows here (as the prophet and his children, Isa 8:18) are for signs and for wonders. But men's wonder at them will cease when the Messiah comes, as the stars are eclipsed by the light of the sun; for his name shall be called Wonderful. II. The promise itself, which consists of several parts, all designed for the comfort and encouragement of Joshua and his friends in that great good work of building the temple, which they were now engaged in. An eye to Christ, and a believing dependence upon the promises relating to him and his kingdom, would carry them through the difficulties they met with in that and their other services. 1. The Messiah shall come: Behold, I will bring forth my servant the branch. He has been long hid, but the fulness of time is now at hand, when he shall be brought forth into the world, brought forth among his people Israel. God himself undertakes to bring him forth, and therefore, no doubt, he will own him and stand by him. He is God's servant, employed in his work, obedient to his will, and entirely devoted to his honour and glory. He is the branch; so he was called Isa 4:2, The branch of the Lord. Isa 11:1, A branch out of the roots of Jesse. Jer 23:5, A righteous branch; and Jer 23:15, The branch of righteousness. His beginning was small, as a tender branch, but in time he should become a great tree and fill the earth, Isa 53:2. He is the branch from which all our fruit must be gathered. 2. Many eyes shall be upon him. He is the stone laid before Joshua, alluding to the foundation or chief corner-stone, of the temple, which probably was laid, with great solemnity, in the presence of Joshua. Christ is not only the branch, which is the beginning of a tree, but the foundation, which is the beginning of a building; and, when he shall be brought forth, seven eyes shall be upon him. The eye of his Father was upon him, to take care of him, and protect him, especially in his sufferings; when he was buried in the grave, as the foundation-stones are under ground, the eyes of Heaven were still upon him, buried out of men's sight, but not out of God's. The eyes of all the prophets and Old Testament saints were upon this one stone; Abraham rejoiced to see Christ's day, and he saw it and was glad. The eyes of all believers are upon him; they look unto him and are saved, as the eyes of the stung Israelites were upon the brazen serpent. Some understand this one stone to have the seven eyes in it as the wheels had in Ezekiel's vision, and think it denotes that perfection of wisdom and knowledge which Jesus Christ was endued with, for the good of his church. His eyes run to and fro through the earth. 3. God himself will beautify him, and put honour upon him: I will engrave the graving thereof, saith the Lord of hosts. This stone the builders refused, as rough and unsightly; but God undertakes to smooth and polish it, nay, and to carve it so that it shall be the head stone of the corner, the most beautiful in all the building. Christ was God's workmanship; and abundance of his wisdom appears in the contrivance of our redemption, which will appear when the engraving is perfected. This stone is a precious stone, though laid for a foundation; and the graving of it seems to allude to the precious stones in the breast-plate of the high priest, which had the names of the tribes graven upon them, as the engraving of a signet, Exo 28:21, Exo 28:22. In that breast-plate there were twelve stones laid before Aaron, and for aught that appears those were lost; but there shall be one worth them all laid before Joshua, and that is Christ himself. This precious stone shall sparkle as if it had seven eyes; there shall appear a perfection of wisdom and prudence in the oracles that proceed from the breast-plate of judgment. And God will engrave the engraving thereof; he will entrust Christ with all his elect, and he shall appear as their representative, and agent for them, as the high priest did when he went in before the Lord with the names of all Israel engraven in the precious stones of his breast-plate. When God gave a remnant to Christ, to be brought through grace to glory, then he engraved the graving of this precious stone. 4. By him sin shall be taken away, both the guilt and the dominion of it: I will remove the iniquity of that land in one day. When the high priest had the names of Israel engraven on the precious stones he was adorned with he is said to bear the iniquity of the holy things (Exo 28:38); but the law made nothing perfect, Heb 10:1. He bore the iniquity of the land, as a type of Christ; but he could not remove it; the doing of that was reserved for Christ, that blessed Lamb of God, that takes away the sin of the world; and he did it in one day, that day in which he suffered and died; that was done by the sacrifice offered that day which could not be done by the sacrifices of ages before, no, not by all the days of atonement which from Moses to Christ returned every year. This agrees with the angel's prediction (Dan 9:24): He shall finish transgression and make an end of sin. And some make the engravings wherewith God engraved him to signify the wounds and stripes which were given to his blessed body, which he underwent for our transgression, for our iniquity, and by which we are healed. 5. The effect of all this shall be the sweet enjoyment which all believers shall have of themselves, and the sweet communion they shall have with one another (Zac 3:10): In that day you shall call every man his neighbour under the vine and the fig-tree, which yield most pleasant fruit, and whose leaves also afford a refreshing shade for arbours. When iniquity is taken away, (1.) We reap precious benefits and privileges from our justification, more precious than the products of the vine or the fig-tree, Rom 5:1. (2.) We repose in a sweet tranquillity and are quiet from the fear of evil. What should terrify us when iniquity is taken away, when nothing can hurt us? We sit down under Christ's shadow with delight, and by it are sheltered from the scorching heat of the curse of the law. We live as Israel in the peaceable reign of Solomon (Kg1 4:24, Kg1 4:25); for he is the prince of peace. (3.) We ought to invite others to come to partake with us in the enjoyment of these privileges, to call every man his neighbour to come and sit with him, for mutual converse, under the vine and fig-tree, and to share with him in the fruits he is surrounded with. Gospel-grace, as far as it comes with power, makes men neighbourly; and those that have the comfort of acquaintance with Christ themselves, and communion with God through him, will be forward to court others to it. Let us go unto the house of the Lord.

We have here the parable of the prodigal son, the scope of which is the same with those before, to show how pleasing to God the conversion of sinners is, of great sinners, and how ready he is to receive and entertain such, upon their repentance; but the circumstances of the parable do much more largely and fully set forth the riches of gospel grace than those did, and it has been, and will be while the world stands, of unspeakable use to poor sinners, both to direct and to encourage them in repenting and returning to God. Now, I. The parable represents God as a common Father to all mankind, to the whole family of Adam. We are all his offspring, have all one Father, and one God created us, Mal 2:10. From him we had our being, in him we still have it, and from him we receive our maintenance. He is our Father, for he has the educating and portioning of us, and will put us in his testament, or leave us out, according as we are, or are not, dutiful children to him. Our Saviour hereby intimates to those proud Pharisees that these publicans and sinners, whom they thus despised, were their brethren, partakers of the same nature, and therefore they ought to be glad of any kindness shown them. God is the God, not of the Jews only, but of the Gentiles, (Rom 3:29): the same Lord over all, that is rich in mercy to all that call upon him. II. It represents the children of men as of different characters, though all related to God as their common Father. He had two sons, one of them a solid grave youth, reserved and austere, sober himself, but not at all good-humoured to those about him; such a one would adhere to his education, and not be easily drawn from it; but the other volatile and mercurial, and impatient of restraint, roving, and willing to try his fortune, and, if he fall into ill hands, likely to be a rake, notwithstanding his virtuous education. Now this latter represents the publicans and sinners, whom Christ is endeavouring to bring to repentance, and the Gentiles, to whom the apostles were to be sent forth to preach repentance. The former represents the Jews in general, and particularly the Pharisees, whom he was endeavouring to reconcile to that grace of God which was offered to, and bestowed upon, sinners. The younger son is the prodigal, whose character and case are here designed to represent that of a sinner, that of every one of us in our natural state, but especially of some. Now we are to observe concerning him, 1. His riot and ramble when he was a prodigal, and the extravagances and miseries he fell into. We are told, (1.) What his request to his father was (Luk 15:12): He said to his father, proudly and pertly enough, "Father, give me" - he might have put a little more in his mouth, and have said, Pray give me, or, Sir, if you please, give me, but he makes an imperious demand - "give me the portion of goods that falleth to me; not so much as you think fit to allot to me, but that which falls to me as my due." Note, It is bad, and the beginning of worse, when men look upon God's gifts as debts. "Give me the portion, all my child's part, that falls to me;" not, "Try me with a little, and see how I can manage that, and accordingly trust me with more;" but, "Give it me all at present in possession, and I will never expect any thing in reversion, any thing hereafter." Note, The great folly of sinners, and that which ruins them, is being content to have their portion in hand, now in this lifetime to receive their good things. They look only at the things that are seen, that are temporal, and covet only a present gratification, but have no care for a future felicity, when that is spent and gone. And why did he desire to have his portion in his own hands? Was it that he might apply himself to business, and trade with it, and so make it more? No, he had no thought of that. But, [1.] He was weary of his father's government, of the good order and discipline of his father's family, and was fond of liberty falsely so called, but indeed the greatest slavery, for such a liberty to sin is. See the folly of many young men, who are religiously educated, but are impatient of the confinement of their education, and never think themselves their own masters, their own men, till they have broken all God's bands in sunder, and cast away his cords from them, and, instead of them, bound themselves with the cords of their own lust. Here is the original of the apostasy of sinners from God; they will not be tied up to the rules of God's government; they will themselves be as gods, knowing no other good and evil than what themselves please. [2.] He was willing to get from under his father's eye, for that was always a check upon him, and often gave a check to him. A shyness of God, and a willingness to disbelieve his omniscience, are at the bottom of the wickedness of the wicked. [3.] He was distrustful of his father's management. He would have his portion of goods himself, for he thought that his father would be laying up for hereafter for him, and, in order to that, would limit him in his present expenses, and that he did not like. [4.] He was proud of himself, and had a great conceit of his own sufficiency. He thought that if he had but his portion in his own hands he could manage it better than his father did, and make a better figure with it. There are more young people ruined by pride than by any one lust whatsoever. Our first parents ruined themselves and all theirs by a foolish ambition to be independent, and not to be beholden even to God himself; and this is at the bottom of sinners' persisting in their sin - they will be for themselves. (2.) How kind his father was to him: He divided unto them his living. He computed what he had to dispose of between his sons, and gave the younger son his share, and offered the elder his, which ought to be a double portion; but, it should seem, he desired his father to keep it in his own hands still, and we may see what he got by it (Luk 15:31): All that I have is thine. He got all by staying for something in reserve. He gave the younger son what he asked, and the son had no reason to complain that he did him any wrong in the dividend; he had as much as he expected, and perhaps more. [1.] Thus he might now see his father's kindness, how willing he was to please him and make him easy, and that he was not such an unkind father as he was willing to represent him when he wanted an excuse to be gone. [2.] Thus he would in a little time be made to see his own folly, and that he was not such a wise manager for himself as he would be thought to be. Note, God is a kind Father to all his children, and gives to them all life, and breath, and all things, even to the evil and unthankful, dieilen autois ton bion - He divided to them life. God's giving us life is putting us in a capacity to serve and glorify him. (3.) How he managed himself when he had got his portion in his own hands. He set himself to spend it as fast as he could, and, as prodigals generally do, in a little time he made himself a beggar: not many days after, Luk 15:13. Note, if God leave us ever so little to ourselves, it will not be long ere we depart from him. When the bridle of restraining grace is taken off we are soon gone. That which the younger son determined was to be gone presently, and, in order to that, he gathered all together. Sinners, that go astray from God, venture their all. Now the condition of the prodigal in this ramble of his represents to us a sinful state, that miserable state into which man is fallen. [1.] A sinful state is a state of departure and distance from God. First, It is the sinfulness of sin that it is an apostasy from God. He took his journey from his father's house. Sinners are fled from God; they go a whoring from him; they revolt from their allegiance to him, as a servant that runs from his service, or a wife that treacherously departs from her husband, and they say unto God, Depart. They get as far off him as they can. The world is the far country in which they take up their residence, and are as at home; and in the service and enjoyment of it they spend their all. Secondly. It is the misery of sinners that they are afar off from God, from him who is the Fountain of all good, and are going further and further from him. What is hell itself, but being afar off from God? [2.] A sinful state is a spending state: There he wasted his substance with riotous living (Luk 15:13), devoured it with harlots (Luk 15:30), and in a little time he had spent all, Luk 15:14. He bought fine clothes, spent a great deal in meat and drink, treated high, associated with those that helped him to make an end of what he had in a little time. As to this world, they that live riotously waste what they have, and will have a great deal to answer for, that they spend that upon their lusts which should be for the necessary substance of themselves and their families. But this is to be applied spiritually. Wilful sinners waste their patrimony; for they misemploy their thoughts and all the powers of their souls, misspend their time and all their opportunities, do not only bury, but embezzle, the talents they are entrusted to trade with for their Master's honour; and the gifts of Providence, which were intended to enable them to serve God and to do good with, are made the food and fuel of their lusts. The soul that is made a drudge, either to the world or to the flesh, wastes its substance, and lives riotously. One sinner destroys much good, Ecc 9:18. The good he destroys is valuable, and it is none of his own; they are his Lord's goods that he wastes, which must be accounted for. [3.] A sinful state is a wanting state: When he had spent all upon his harlots, they left him, to seek such another prey; and there arose a mighty famine in that land, every thing was scarce and dear, and he began to be in want, Luk 15:14. Note, Wilful waste brings woeful want. Riotous living in time, perhaps in a little time, brings men to a morsel of bread, especially when bad times hasten on the consequences of bad husbandry, which good husbandry would have provided for. This represents the misery of sinners, who have thrown away their own mercies, the favour of God, their interest in Christ, the strivings of the Spirit, and admonitions of conscience; these they gave away for the pleasure of sense, and the wealth of the world, and then are ready to perish for want of them. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is like a land where famine reigns, a mighty famine; for the heaven is as brass (the dews of God's favour and blessing are withheld, and we must needs want good things if God deny them to us), and the earth is as iron (the sinner's heart, that should bring forth good things, is dry and barren, and has no good in it). Sinners are wretchedly and miserably poor, and, what aggravates it, they brought themselves into that condition, and keep themselves in it by refusing the supplies offered. [4.] A sinful state is a vile servile state. When this young man's riot had brought him to want his want brought him to servitude. He went, and joined himself to a citizen of that country, Luk 15:15. The same wicked life that before was represented by riotous living is here represented by servile living; for sinners are perfect slaves. The devil is the citizen of that country; for he is both in city and country. Sinners join themselves to him, hire themselves into his service, to do his work, to be at his beck, and to depend upon him for maintenance and a portion. They that commit sin are the servants of sin, Joh 8:34. How did this young gentleman debase and disparage himself, when he hired himself into such a service and under such a master as this! He sent him into the fields, not to feed sheep (there had been some credit in that employment; Jacob, and Moses, and David, kept sheep), but to feed swine. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding greedy, dirty, noisy swine; and how can rational immortal souls more disgrace themselves? [5.] A sinful state is a state of perpetual dissatisfaction. When the prodigal began to be in want, he thought to help himself by going to service; and he must be content with the provision which not the house, but the field, afforded; but it is poor provision: He would fain have filled his belly, satisfied his hunger, and nourished his body, with the husks which the swine did eat, Luk 15:16. A fine pass my young master had brought himself to, to be fellow-commoner with the swine! Note, That which sinners, when they depart from God, promise themselves satisfaction in, will certainly disappoint them; they are labouring for that which satisfieth not, Isa 55:2. That which is the stumbling-block of their iniquity will never satisfy their souls, nor fill their bowels, Eze 7:19. Husks are food for swine, but not for men. The wealth of the world and the entertainments of sense will serve for bodies; but what are these to precious souls? They neither suit their nature, nor satisfy their desires, nor supply their needs. He that takes up with them feeds on wind (Hos 12:1), feeds on ashes, Isa 44:20. [6.] A sinful state is a state which cannot expect relief from any creature. This prodigal, when he could not earn his bread by working, took to begging; but no man gave unto him, because they knew he had brought all this misery upon himself, and because he was rakish, and provoking to every body; such poor are least pitied. This, in the application of the parable, intimates that those who depart from God cannot be helped by any creature. In vain do we cry to the world and the flesh (those gods which we have served); they have that which will poison a soul, but have nothing to give it which will feed and nourish it. If thou refuse God's help, whence shall any creature help thee? [7.] A sinful state is a state of death: This my son was dead, Luk 15:24, Luk 15:32. A sinner is not only dead in law, as he is under a sentence of death, but dead in state too, dead in trespasses and sins, destitute of spiritual life; no union with Christ, no spiritual senses exercised, no living to God, and therefore dead. The prodigal in the far country was dead to his father and his family, cut off from them, as a member from the body or a branch from the tree, and therefore dead, and it is his own doing. [8.] A sinful state is a lost state: This my son was lost - lost to every thing that was good - lost to all virtue and honour - lost to his father's house; they had no joy of him. Souls that are separated from God are lost souls; lost as a traveller that is out of his way, and, if infinite mercy prevent not, will soon be lost as a ship that is sunk at sea, lost irrecoverably. [9.] A sinful state is a state of madness and frenzy. This is intimated in that expression (Luk 15:17), when he came to himself, which intimates that he had been beside himself. Surely he was so when he left his father's house, and much more so when he joined himself to the citizen of that country. Madness is said to be in the heart of sinners, Ecc 9:3. Satan has got possession of the soul; and how raging mad was he that was possessed by Legion! Sinners, like those that are mad, destroy themselves with foolish lusts, and yet at the same time deceive themselves with foolish hopes; and they are, of all diseased persons, most enemies to their own cure. 2. We have here his return from this ramble, his penitent return to his father again. When he was brought to the last extremity, then he bethought himself how much it was his interest to go home. Note, We must not despair of the worst; for while there is life there is hope. The grace of God can soften the hardest heart, and give a happy turn to the strongest stream of corruption. Now observe here, (1.) What was the occasion of his return and repentance. It was his affliction; when he was in want, then he came to himself. Note, Afflictions, when they are sanctified by divine grace, prove happy means of turning sinners from the error of their ways. By them the ear is opened to discipline and the heart disposed to receive instructions; and they are sensible proofs both of the vanity of the world and of the mischievousness of sin. Apply it spiritually. When we find the insufficiency of creatures to make us happy, and have tried all other ways of relief for our poor souls in vain, then it is time to think of returning to God. When we see what miserable comforters, what physicians of no value, all but Christ are, for a soul that groans under the guilt and power of sin, and no man gives unto us what we need, then surely we shall apply ourselves to Jesus Christ. (2.) What was the preparative for it; it was consideration. He said within himself, he reasoned with himself, when he recovered his right mind, How many hired servants of my father's have bread enough! Note, Consideration is the first step towards conversion, Eze 18:28. He considers, and turns. To consider is to retire into ourselves, to reflect upon ourselves, to compare one thing with another, and determine accordingly. Now observe what it was that he considered. [1.] He considered how bad his condition was: I perish with hunger. Not only, "I am hungry," but, "I perish with hunger, for I see not what way to expect relief." Note, Sinners will not come to the service of Christ till they are brought to see themselves just ready to perish in the service of sin; and the consideration of that should drive us to Christ. Master, save us, we perish. And though we be thus driven to Christ he will not therefore reject us, nor think himself dishonoured by our being forced to him, but rather honoured by his being applied to in a desperate case. [2.] He considered how much better it might be made if he would but return: How many hired servants of my father's, the meanest in his family, the very day-labourers, have bread enough, and to spare, such a good house does he keep! Note, First, In our Father's house there is bread for all his family. This was taught by the twelve loaves of showbread, that were constantly upon the holy table in the sanctuary, a loaf for every tribe. Secondly, There is enough and to spare, enough for all, enough for each, enough to spare for such as will join themselves to his domestics, enough and to spare for charity. Yet there is room; there are crumbs that fall from his table, which many would be glad of, and thankful for. Thirdly, Even the hired servants in God's family are well provided for; the meanest that will but hire themselves into his family, to do his work, and depend upon his rewards, shall be well provided for. Fourthly, The consideration of this should encourage sinners, that have gone astray from God, to think of returning to him. Thus the adulteress reasons with herself, when she is disappointed in her new lovers: I will go and return to my first husband, for then was it better with me than now, Hos 2:7. (3.) What was the purpose of it. Since it is so, that his condition is so bad, and may be bettered by returning to his father, his consideration issues, at length, in this conclusion: I will arise, and go to my father. Note, Good purposes are good things, but still good performances are all in all. [1.] He determined what to do: I will arise and go to my father. He will not take any longer time to consider of it, but will forthwith arise and go. Though he be in a far country, a great way off from his father's house, yet, far as it is, he will return; every step of backsliding from God must be a step back again in return to him. Though he be joined to a citizen of this country, he makes no difficulty of breaking his bargain with him. We are not debtors to the flesh; we are under no obligation at all to our Egyptian task-masters to give them warning, but are at liberty to quit the service when we will. Observe with what resolution he speaks: "I will arise, and go to my father: I am resolved I will, whatever the issue be, rather than stay here and starve." [2.] He determined what to say. True repentance is a rising, and coming to God: Behold, we come unto thee. But what words shall we take with us? He here considers what to say. Note, In all our addresses to God, it is good to deliberate with ourselves beforehand what we shall say, that we may order our cause before him, and fill our mouth with arguments. We have liberty of speech, and we ought to consider seriously with ourselves, how we may use that liberty to the utmost, and yet not abuse it. Let us observe what he purposed to say. First, He would confess his fault and folly: I have sinned. Note, Forasmuch as we have all sinned, it behoves us, and well becomes us, to own that we have sinned. The confession of sin is required and insisted upon, as a necessary condition of peace and pardon. If we plead not guilty, we put ourselves upon a trial by the covenant of innocency, which will certainly condemn us. If guilty, with a contrite, penitent, and obedient heart, we refer ourselves to the covenant of grace, which offers forgiveness to those that confess their sins. Secondly, He would aggravate it, and would be so far from extenuating the matter that he would lay a load upon himself for it: I have sinned against Heaven, and before thee. Let those that are undutiful to their earthly parents think of this; they sin against heaven, and before God. Offences against them are offences against God. Let us all think of this, as that which renders our sin exceedingly sinful, and should render us exceedingly sorrowful for it. 1. Sin is committed in contempt of God's authority over us: We have sinned against Heaven. God is here called Heaven, to signify how highly he is exalted above us, and the dominion he has over us, for the Heavens do rule. The malignity of sin aims high; it is against Heaven. The daring sinner is said to have set his mouth against the heavens, Psa 63:9. Yet it is impotent malice, for we cannot hurt the heavens. Nay, it is foolish malice; what is shot against the heavens will return upon the head of him that shoots it, Psa 7:16. Sin is an affront to the God of heaven, it is a forfeiture of the glories and joys of heaven, and a contradiction to the designs of the kingdom of heaven. 2. It is committed in contempt of God's eye upon us: "I have sinned against Heaven and yet before thee, and under thine eye," than which there could not be a greater affront put upon him. Thirdly, He would judge and condemn himself for it, and acknowledge himself to have forfeited all the privileges of the family: I am no more worthy to be called thy son, Luk 15:19. He does not deny the relation (for that was all he had to trust to), but he owns that his father might justly deny the relation, and shut his doors against him. He had, at his own demand, the portion of goods that belonged to him, and had reason to expect no more. Note, It becomes sinners to acknowledge themselves unworthy to receive any favour from God, and to humble and abase themselves before him. Fourthly, He would nevertheless sue for admission into the family, though it were into the meanest post there: "Make me as one of thy hired servants: that is good enough, and too good for me." Note, True penitents have a high value for God's house, and the privileges of it, and will be glad of any place, so they may but be in it, though it be but as door-keepers, Psa 84:10. If it be imposed on him as a mortification to sit with the servants, he will not only submit to it, but count it a preferment, in comparison with his present state. Those that return to God, from whom they have revolted, cannot but be desirous some way or other to be employed for him, and put into a capacity of serving and honouring him: "Make me as a hired servant, that I may show I love my father's house as much as ever I slighted it." Fifthly, In all this he would have an eye to his father as a father: "I will arise, and go to my father, and will say unto him, Father." Note, Eyeing God as a Father, and our Father, will be of great use in our repentance and return to him. It will make our sorrow for sin genuine, our resolutions against it strong, and encourage us to hope for pardon. God delights to be called Father both by penitents and petitioners. Is not Ephraim a dear son? (4.) What was the performance of this purpose: He arose, and came to his father. His good resolve he put in execution without delay; he struck while the iron was hot, and did not adjourn the thought to some more convenient season. Note, It is our interest speedily to close with our convictions. Have we said that we will arise and go? Let us immediately arise and come. He did not come halfway, and then pretend that he was tired and could get no further, but, weak and weary as he was, he made a thorough business of it. If thou wilt return, O Israel, return unto me, and do thy first works. 3. We have here his reception and entertainment with his father: He came to his father; but was he welcome? Yes, heartily welcome. And, by the way, it is an example to parents whose children have been foolish and disobedient, if they repent, and submit themselves, not to be harsh and severe with them, but to be governed in such a case by the wisdom that is from above, which is gentle and easy to be entreated; herein let them be followers of God, and merciful, as he is. But it is chiefly designed to set forth the grace and mercy of God to poor sinners that repent and return to him, and his readiness to forgive them. Now here observe, (1.) The great love and affection wherewith the father received the son: When he was yet a great way off his father saw him, Luk 15:20. He expressed his kindness before the son expressed his repentance; for God prevents us with the blessings of his goodness. Even before we call he answers; for he knows what is in our hearts. I said, I will confess, and thou forgavest. How lively are the images presented here! [1.] Here were eyes of mercy, and those eyes quick-sighted: When he was yet a great way off his father saw him, before any other of the family were aware of him, as if from the top of some high tower he had been looking that way which his son was gone, with such a thought as this, "O that I could see yonder wretched son of mine coming home!" This intimates God's desire of the conversion of sinners, and his readiness to meet them that are coming towards him. He looketh on men, when they are gone astray from him, to see whether they will return to him, and he is aware of the first inclination towards him. [2.] Here were bowels of mercy, and those bowels turning within him, and yearning at the sight of his son: He had compassion. Misery is the object of pity, even the misery of a sinner; though he has brought it upon himself, yet God compassionates. His soul was grieved for the misery of Israel, Hos 11:8; Jdg 10:16. [3.] Here were feet of mercy, and those feet quick-paced: He ran. This denotes how swift God is to show mercy. The prodigal son came slowly, under a burden of shame and fear; but the tender father ran to meet him with his encouragements. [4.] Here were arms of mercy, and those arms stretched out to embrace him: He fell on his neck. Though guilty and deserving to be beaten, though dirty and newly come from feeding swine, so that any one who had not the strongest and tenderest compassions of a father would have loathed to touch him, yet he thus takes him in his arms, and lays him in his bosom. Thus dear are true penitents to God, thus welcome to the Lord Jesus. [5.] Here were lips of mercy, and those lips dropping as a honey-comb: He kissed him. This kiss not only assured him of his welcome, but sealed his pardon; his former follies shall be all forgiven, and not mentioned against him, nor is one word said by way of upbraiding. This was like David's kissing Absalom, Sa2 14:33. And this intimates how ready, and free, and forward the Lord Jesus is to receive and entertain poor returning repenting sinners, according to his Father's will. (2.) The penitent submission which the poor prodigal made to his father (Luk 15:21): He said unto him, Father, I have sinned. As it commends the good father's kindness that he showed it before the prodigal expressed his repentance, so it commends the prodigal's repentance that he expressed it after his father had shown him so much kindness. When he had received the kiss which sealed his pardon, yet he said, Father, I have sinned. Note, Even those that have received the pardon of their sins, and the comfortable sense of their pardon, must have in their hearts a sincere contrition for it, and with their mouths must make a penitent confession of it, even of those sins which they have reason to hope are pardoned. David penned the fifty-first psalm after Nathan had said, The Lord has taken away thy sin, thou shall not die. Nay, the comfortable sense of the pardon of sin should increase our sorrow for it; and that is ingenuous evangelical sorrow which is increased by such a consideration. See Eze 16:63, Thou shalt be ashamed and confounded, when I am pacified towards thee. The more we see of God's readiness to forgive us, the more difficult it should be to us to forgive ourselves. (3.) The splendid provision which this kind father made for the returning prodigal. He was going on in his submission, but one word we find in his purpose to say (Luk 15:19) which we do not find that he did say (Luk 15:21), and that was, Make me as one of thy hired servants. We cannot think that he forgot it, much less that he changed his mind, and was now either less desirous to be in the family or less willing to be a hired servant there than when he made that purpose; but his father interrupted him, prevented his saying it: "Hold, son, talk no more of thy unworthiness, thou art heartily welcome, and, though not worthy to be called a son, shalt be treated as a dear son, as a pleasant child." He who is thus entertained at first needs not ask to be made as a hired servant. Thus when Ephraim bemoaned himself God comforted him, Jer 31:18-20. It is strange that here is not one word of rebuke: "Why did you not stay with your harlots and your swine? You could never find the way home till beaten hither with your own rod." No, here is nothing like this; which intimates that, when God forgives the sins of true penitents, he forgets them, he remembers them no more, they shall not be mentioned against them, Eze 18:22. But this is not all; here is rich and royal provision made for him, according to his birth and quality, far beyond what he did or could expect. He would have thought it sufficient, and been very thankful, if his father had but taken notice of him, and bid him go to the kitchen, and get his dinner with his servants; but God does for those who return to their duty, and cast themselves upon his mercy, abundantly above what they are able to ask or think. The prodigal came home between hope and fear, fear of being rejected and hope of being received; but his father was not only better to him than his fears, but better to him than his hopes - not only received him, but received him with respect. [1.] He came home in rags, and his father not only clothed him, but adorned him. He said to the servants, who all attended their master, upon notice that his son was come, Bring forth the best robe, and put it on him. The worst old clothes in the house might have served, and these had been good enough for him; but the father calls not for a coat, but for a robe, the garment of princes and great men, the best robe - tēn stolēn tēn prōtēn. There is a double emphasis: "that robe, that principal robe, you know which I mean;" the first robe (so it may be read); the robe he wore before he ran his ramble. When backsliders repent and do their first works, they shall be received and dressed in their first robes. "Bring hither that robe, and put it on him; he will be ashamed to wear it, and think that it ill becomes him who comes home in such a dirty pickle, but put it on him, and do not merely offer it to him: and put a ring on his hand, a signet-ring, with the arms of the family, in token of his being owned as a branch of the family." Rich people wore rings, and his father hereby signified that though he had spent one portion, yet, upon his repentance, he intended him another. He came home barefoot, his feet perhaps sore with travel, and therefore, "Put shoes on his feet, to make him easy." Thus does the grace of God provide for true penitents. First, The righteousness of Christ is the robe, that principal robe, with which they a