Resultados para: "TIMOTHY"

Moses was a Levite, both by father and mother. Jacob left Levi under marks of disgrace (Gen 49:5); and yet, soon after, Moses appears a descendant from him, that he might typify Christ, who came in the likeness of sinful flesh and was made a curse for us. This tribe began to be distinguished from the rest by the birth of Moses, as afterwards it became remarkable in many other instances. Observe, concerning this newborn infant, I. How he was hidden. It seems to have been just at the time of his birth that the cruel law was made for the murder of all the male children of the Hebrews; and many, no doubt, perished by the execution of it. The parents of Moses had Miriam and Aaron, both older than he, born to them before this edict came out, and had nursed them without that peril: but those that begin the world in peace know not what troubles they may meet with before they have got through it. Probably the mother of Moses was full of anxiety in the expectation of his birth, now that this edict was in force, and was ready to say, Blessed are the barren that never bore, Luk 23:29. Better so than bring forth children to the murderer, Hos 9:13. Yet this child proves the glory of his father's house. Thus that which is most our fear often proves, in the issue, most our joy. Observe the beauty of providence: just at the time when Pharaoh's cruelty rose to this height the deliverer was born, though he did not appear for many years after. Note, When men are projecting the church's ruin God is preparing for its salvation. Moses, who was afterwards to bring Israel out of this house of bondage, was himself in danger of falling a sacrifice to the fury of the oppressor, God so ordering it that, being afterwards told of this, he might be the more animated with a holy zeal for the deliverance of his brethren out of the hands of such bloody men. 1. His parents observed him to be a goodly child, more than ordinarily beautiful; he was fair to God, Act 7:20. They fancied he had a lustre in his countenance that was something more than human, and was a specimen of the shining of his face afterwards, Exo 34:29. Note, God sometimes gives early earnests of his gifts, and manifests himself betimes in those for whom and by whom he designs to do great things. Thus he put an early strength into Samson (Jdg 13:24, Jdg 13:25), an early forwardness into Samuel (Sa1 2:18), wrought an early deliverance for David (Sa1 17:37), and began betimes with Timothy, Ti1 3:15. 2. Therefore they were the more solicitous for his preservation, because they looked upon this as an indication of some kind purpose of God concerning him, and a happy omen of something great. Note, A lively active faith can take encouragement from the least intimation of the divine favour; a merciful hint of Providence will encourage those whose spirits make diligent search, Three months they hid him in some private apartment of their own house, though probably with the hazard of their own lives, had he been discovered. Herein Moses was a type of Christ, who, in his infancy, was forced to abscond, and in Egypt too (Mat 2:13), and was wonderfully preserved, when many innocents were butchered. It is said (Heb 11:23) that the parents of Moses hid him by faith; some think they had a special revelation to them that the deliverer should spring from their loins; however they had the general promise of Israel's preservation, which they acted faith upon, and in that faith hid their child, not being afraid of the penalty annexed to the king's commandment. Note, Faith in God's promise is so far from superseding that it rather excites and quickens to the use of lawful means for the obtaining of mercy. Duty is ours, events are God's. Again, Faith in God will set us above the ensnaring fear of man. II. How he was exposed. At three months' end, probably when the searchers came about to look for concealed children, so that they could not hide him any longer (their faith perhaps beginning now to fail), they put him in an ark of bulrushes by the river's brink (Exo 2:3), and set his little sister at some distance to watch what would become of him, and into whose hands he would fall, Exo 2:4. God put it into their hearts to do this, to bring about his own purposes, that Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his deliverance from this imminent danger a specimen might be given of the deliverance of God's church, which now lay thus exposed. Note, 1. God takes special care of the outcasts of Israel (Psa 147:2); they are his outcasts, Isa 16:4. Moses seemed quite abandoned by his friends; his own mother durst not own him: but now the Lord took him up and protected him, Psa 27:10. 2. In times of extreme difficulty it is good to venture upon the providence of God. Thus to have exposed their child while they might have preserved it, would have been to tempt Providence; but, when they could not, it was to trust to Providence. "Nothing venture, nothing win." If I perish, I perish.

Here, I. God sends Moses the second time to Pharaoh (Exo 6:11) upon the same errand as before, to command him, at his peril, that he let the children of Israel go. Note, God repeats his precepts before he begins his punishments. Those that have often been called in vain to leave their sins must yet be called again and again, whether they will hear or whether they will forbear, Eze 3:11. God is said to hew sinners by his prophets (Hos 6:5), which denotes the repetition of the strokes. How often would I have gathered you? II. Moses makes objections, as one discouraged, and willing to give up the cause, Exo 6:12. He pleads, 1. The unlikelihood of Pharaoh's hearing: "Behold the children of Israel have not hearkened unto me; they give no heed, no credit, to what I have said; how then can I expect that Pharaoh should hear me? If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will the anger of his spirit, his pride and insolence, make him deaf to that which will but exasperate and provoke him." If God's professing people hear not his messengers, how can it be thought that his professed enemy should? Note, The frowardness and untractableness of those that are called Christians greatly discourage ministers, and make them ready to despair of success in dealing with those that are atheistical and profane. We would be instrumental to unite Israelites, to refine and purify them, to comfort and pacify them; but, if they hearken not to us, how shall we prevail with those in whom we cannot pretend to such an interest? But with God all things are possible. 2. He pleads the unreadiness and infirmity of his own speaking: I am of uncircumcised lips; it is repeated, Exo 6:30. He was conscious to himself that he had not the gift of utterance, had no command of language; his talent did not lie that way. To this objection God had given a sufficient answer before, and therefore he ought not to have insisted upon it, for the sufficiency of grace can supply the defects of nature at any time. Note, Though our infirmities ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. His strength is made perfect in our weakness. III. God again joins Aaron in commission with Moses, and puts an end to the dispute by interposing his own authority, and giving them both a solemn charge, upon their allegiance to their great Lord, to execute it with all possible expedition and fidelity. When Moses repeats his baffled arguments, he shall be argued with no longer, but God gives him a charge, and Aaron with him, both to the children of Israel and to Pharaoh, Exo 6:13. Note, God's authority is sufficient to answer all objections, and binds us to obedience, without murmuring or disputing, Phi 2:14. Moses himself has need to be charged, and so has Timothy, Ti1 6:13; Ti2 4:1.

Orders are here given for another solemnity upon the eighth day; for the newly-ordained priests were set to work immediately after the days of their consecration were finished, to let them know that they were not ordained to be idle: He that desires the office of a bishop desires a good work, which must be looked at with desire, more than the honour and benefit. The priests had not so much as one day's respite from service allowed them, that they might divert themselves, and receive the compliments of their friends upon their elevation, but were busily employed the very next day; for their consecration was the filling of their hands. God's spiritual priests have constant work cut out for them, which the duty of every day requires; and those that would give up their account with joy must redeem time; see Eze 43:26, Eze 43:27. Now, 1. Moses raises their expectation of a glorious appearance of God to them this day (Lev 9:4): "To day the Lord will appear to you that are the priests." And when all the congregation are gathered together, and stand before the Lord, he tells them (Lev 9:6), The glory of the Lord shall appear to you. Though they had reason enough to believe God's acceptance of all that they had done according to his appointment, upon the general assurance we have that he is the rewarder of those that diligently seek him (even if he had not given them any sensible token of it), yet that if possible they and theirs might be effectually obliged to the service and worship of God, and might never turn aside to idols, the glory of God appeared to them, and visibly owned what they had done. We are not now to expect such appearances; we Christians walk more by faith, and less by sight, than they did. But we may be sure that God draws nigh to those who draw nigh to him, and that the offerings of faith are really acceptable to him, though, the sacrifices being spiritual, the tokens of the acceptance are, as it is fit they should be, spiritual likewise. To those who are duly consecrated to God he will undoubtedly manifest himself. 2. He puts both priests and people upon preparing to receive this favour which God designed them. Aaron and his sons, and the elders of Israel, are all summoned to attend, Lev 9:1. Note, God will manifest himself in the solemn assemblies of his people and ministers; and those that would have the benefit and comfort of God's appearances must in them give their attendance. (1.) Aaron is ordered to prepare his offerings: A young calf for a sin-offering, Lev 9:2. The Jewish writers suggest that a calf was appointed for a sin-offering to remind him of his sin in making the golden calf, by which he had rendered himself for ever unworthy of the honour of the priesthood, and which he had reason to reflect upon with sorrow and shame in all the atonements he made. (2.) Aaron must direct the people to get theirs ready. Hitherto Moses had told the people what they must do; but now Aaron, as high priest over the house of God, must be their teacher, in things pertaining to God: Unto the children of Israel thou shalt speak, Lev 9:3. Now that he was to speak from them to God in the sacrifices (the language of which he that appointed them very well understood) he must speak from God to them in the laws about the sacrifices. Thus Moses would engage the people's respect and obedience to him, as one that was set over them in the Lord, to admonish them. (3.) Aaron must offer his own first, and then the people's, Lev 9:7. Aaron must now go to the altar, Moses having shown him the way to it; and there, [1.] He must make an atonement for himself; for the high priest, being compassed with infirmity, ought, as for the people, so also for himself, to offer for sins (Heb 5:2, Heb 5:3), and for himself first; for how can we expect to be accepted in our prayers for others, if we ourselves be not reconciled to God? Nor is any service pleasing to God till the guilt of sin be removed by our interest in the great propitiation. Those that have the care of the souls of others are also hereby taught to look to their own in the first place; this charity must begin at home, though it must not end there. It is the charge to Timothy, to take care to save himself first, and then those that heard him, Ti1 4:16. The high priest made atonement for himself, as one that was joined with sinners; but we have a high priest that was separated from sinners, and needed no atonement. When Messiah the prince was cut off as a sacrifice, it was not for himself; for he knew no sin. [2.] He must make an atonement for the people, by offering their sacrifices. Now that he was made a high priest he must lay to heart the concerns of the people, and this as their great concern, their reconciliation to God, and the putting away of sin which had separated between them and God. He must make atonement as the Lord commanded. See here the wonderful condescension of the mercy of God, that he not only allows an atonement to be made, but commands it; not only admits, but requires us to be reconciled to him. No room therefore is left to doubt but that the atonement which is commanded will be accepted.

Here is, I. The great favour God showed to Jehoshaphat, 1. In bringing him back in safety from his dangerous expedition with Ahab, which had like to have cost him dearly (Ch2 19:1): He returned to his house in peace. Notice is taken of this to intimate, (1.) That he fared better than he had expected. He had been in imminent peril, and yet came home in peace. Whenever we return in peace to our houses we ought to acknowledge God's providence in preserving our going out and our coming in. But, if we have been kept through more than ordinary dangers, we are in a special manner bound to be thankful. There was but a step perhaps between us and death, and yet we are alive. (2.) That he fared better than he deserved. He was out of the way of his duty, had been out upon an expedition which he could not well account for to God and his conscience, and yet he returned in peace; for God is not extreme to mark what we do amiss, nor does he withdraw his protection every time we forfeit it. (3.) That he fared better than Ahab king of Israel did, who was brought home slain. Though Jehoshaphat had said to Ahab, I am as thou art, God distinguished him; for he knows and owns the way of the righteous, but the way of the ungodly shall perish. Distinguishing mercies are very obliging. here were two kings in the field together, one taken and the other left, one brought home in blood, the other in peace. 2. In sending him a reproof for his affinity with Ahab. It is a great mercy to be made sensible of our faults, and to be told in time wherein we have erred, that we may repent and amend the error before it be too late. The prophet by whom the reproof is sent is Jehu the son of Hanani. The father was an eminent prophet in the last reign, as appeared by Asa's putting him in the stocks for his plain dealing; yet the son was not afraid to reprove another king. Paul would have his son Timothy not only discouraged, but animated by his sufferings, Ti2 3:11, Ti2 3:14. (1.) The prophet told him plainly that he had done very ill in joining with Ahab: "Shouldst thou, a godly man, help the ungodly, give them a hand of fellowship, and lend them a hand of assistance?" Or, "Shouldst thou love those that hate the Lord; wilt thou lay those in thy bosom whom God beholds afar off?" It is the black character of wicked people that they are haters of God, Rom 1:30. Idolaters are so reputed in the second commandment; and therefore it is not for those that love God to take delight in them or contract an intimacy with them. Do I not hate those, says David, that hate thee? Psa 139:21, Psa 139:11. Those whom the grace of God has dignified ought not to debase themselves. Let God's people be of God's mind. (2.) That God was displeased with him for doing this: "There is wrath upon thee from before the Lord, and thou must, by repentance, make thy peace with him, or it will be the worse for thee." He did so, and God's anger was turned away. Yet his trouble, as recorded in the next chapter, was a rebuke to him for meddling with strife that belonged not to him. If he be so fond of war, he shall have enough of it. And the great mischief which his seed after him fell into by the house of Ahab was the just punishment of his affinity with that house. (3.) Yet he took notice of that which was praiseworthy, as it is proper for us to do when we give a reproof (Ch2 19:3): "There are good things found in thee; and therefore, though God be displeased with thee, he does not, he will not, cast thee off." His abolishing idolatry with a heart fixed for God and engaged to seek him was a good thing, which God accepted and would have him go on with, notwithstanding the displeasure he had now incurred. II. The return of duty which Jehoshaphat made to God for this favour. he took the reproof well, was not wroth with the seer as his father was, but submitted. Let the righteous smite me, it shall be a kindness. See what effect the reproof had upon him. 1. He dwelt at Jerusalem (Ch2 19:4), minded his own business at home, and would not expose himself by paying any more such visits to Ahab. Rebuke a wise man, and he will be yet wiser, and will take warning, Pro 9:8, Pro 9:9. 2. To atone (as I may say) for the visit he had paid to Ahab, he made a pious profitable visitation of his own kingdom: He went out through the people in his own person from Beersheba in the south to Mount Ephriam in the north, and brought them back to the Lord God of their fathers, that is, did all he could towards recovering them. (1.) By what the prophet said he perceived that his former attempts for reformation were well pleasing to God, and therefore he revived them, and did what was then left undone. It is good when commendations thus quicken us to our duty, and when the more we are praised for doing well the more vigorous we are in well-doing. (2.) Perhaps he found that his late affinity with the idolatrous house of Ahab and kingdom of Israel had had a bad influence upon his own kingdom. Many, we may suppose, were emboldened to revolt to idolatry when they saw even their reforming king so intimate with idolaters; and therefore he thought himself doubly obliged to do all he could to restore them. If we truly repent of our sin, we shall do our utmost to repair the damage we have any way done by it to religion or the souls of others. We are particularly concerned to recover those that have fallen into sin, or been hardened in it, by our example.

We have here an account of the particular care which Ezra took of the treasure he had with him, that belonged to God's sanctuary, Observe, 1. Having committed the keeping of it to God, he committed the keeping of it to proper men, whose business it was to watch it, though without God they would have waked in vain. Note, Our prayers must always be seconded with our endeavours; the care of Christ's gospel, his church, and ordinances, must not be so left with him but that it must also be committed to faithful men, Ti2 2:2. 2. Having prayed to God to preserve all the substance they had with them, he shows himself especially solicitous for that part of it which belonged to the house of God and was an offering to him. Do we expect that God should, by his providence, keep that which belongs to us? Let us, by his grace, keep that which belongs to him. Let God's honour and interest be our care; and then we may expect that our lives and comforts will be his. Observe, (1.) The persons to whom he delivered the offerings of the house of God. Twelve chief priests, and as many Levites, he appointed to this trust (Ezr 8:24, Ezr 8:30), who were bound by their office to take care of the things of God, and were in a particular manner to have the benefit of these sacred treasures. Ezra tells them why he put those things into their hands (Ezr 8:28): You are holy unto the Lord, the vessels are holy also; and who so fit to take care of holy things as holy persons? Those that have the dignity and honour of the priesthood must take along with them the trust and duty of it. The prophet is foretelling the return of God's people and ministers out of Babylon, when he gives the solemn charge (Isa 52:11), Be you clean that bear the vessels of the Lord. (2.) The great exactness with which he lodged this trust in their hands: He weighed to them the silver, the gold, and the vessels (Ezr 8:25), because he expected to have it from them again by weight. In all trust, but especially sacred ones, we ought to be punctual, and preserve a right understanding on both sides. In Zerubbabel's time the vessels were delivered by number, here by weight, that all might be forth-coming and it might easily appear if any were missing, to intimate that such as are entrusted with holy things (as all the stewards of the mysteries of God are) are concerned to remember, both in receiving their trust and in discharging it, that they must shortly give a very particular account of it, that they may be faithful to it and so give up their account with joy. (3.) The charge he have them with these treasures (Ezr 8:29): "Watch you, and keep them, that they be not lost, nor embezzled, nor mingled with the other articles. Keep them together; keep them by themselves; keep them safely, till you weigh them in the temple, before the great men there," hereby intimating how much it was their concern to be careful and faithful and how much it would be their honour to be found so. Thus when Paul charges Timothy with the gospel treasure he bids him keep it until the appearing of Jesus Christ, and his appearing before him to give account of his trust, when his fidelity would be his crown.

Several things David here comforts himself with in the day of his distress and fear. I. That God took particular notice of all his grievances and all his griefs, Psa 56:8. 1. Of all the inconveniences of his state: Thou tellest my wanderings, my flittings, so the old translation. David was now but a young (under thirty) and yet he had had many removes, from his father's house to the court, thence to the camp, and now driven out to sojourn where he could find a place, but not allowed to rest any where; he was hunted like a partridge upon the mountains; continual terrors and toils attended him; but this comforted him, that God kept a particular account of all his motions, and numbered all the weary steps he took, by night or by day. Note, God takes cognizance of all the afflictions of his people; and he does not cast out from his care and love those whom men have cast out from their acquaintance and converse. 2. Of all the impressions thus made upon his spirit. When he was wandering he was often weeping, and therefore prays, "Put thou my tears into thy bottle, to be preserved and looked upon; nay, I know they are in thy book, the book of thy remembrance." God has a bottle and a book for his people's tears, both those for their sins and those for their afflictions. This intimates, (1.) That he observes them with compassion and tender concern; he is afflicted in their afflictions, and knows their souls in adversity. As the blood of his saints, and their deaths, are precious in the sight of the Lord, so are their tears, not one of them shall fall to the ground. I have seen thy tears, Kg2 20:5. I have heard Ephraim bemoaning himself, Jer 31:18. (2.) That he will remember them and review them, as we do the accounts we have booked. Paul was mindful of Timothy's tears (Ti2 1:4), and God will not forget the sorrows of his people. The tears of God's persecuted people are bottled up and sealed among God's treasures; and, when these books come to be opened, they will be found vials of wrath, which will be poured out upon their persecutors, whom God will surely reckon with for all the tears they have forced from his people's eyes; and they will be breasts of consolation to God's mourners, whose sackcloth will be turned into garments of praise. God will comfort his people according to the time wherein he has afflicted them, and give to those to reap in joy who sowed in tears. What was sown a tear will come up a pearl. II. That his prayers would be powerful for the defeat and discomfiture of his enemies, as well as for his own support and encouragement (Psa 56:9): "When I cry unto thee, then shall my enemies turn back; I need no other weapons than prayers and tears; this I know, for God is for me, to plead my cause, to protect and deliver me; and, if God be for me, who can be against me so as to prevail?" The saints have God for them; they may know it; and to him they must cry when they are surrounded with enemies; and, if they do this in faith, they shall find a divine power exerted and engaged for them; their enemies shall be made to turn back, their spiritual enemies, against whom we fight best upon our knees, Eph 6:18. III. That his faith in God would set him above the fear of man, Psa 56:10, Psa 56:11. Here he repeats, with a strong pathos, what he had said (Psa 56:4), "In God will I praise his word; that is, I will firmly depend upon the promise for the sake of him that made it, who is true and faithful, and has wisdom, power, and goodness enough to make it good." When we give credit to a man's bill we honour him that drew it; so when we do, and suffer, for God, in a dependence upon his promise, not staggering at it, we give glory to God, we praise his word, and so give praise to him. Having thus put his trust in God, he looks with a holy contempt upon the threatening power of man: "In God have I put my trust, and in him only, and therefore I will not be afraid what man can do unto me (Psa 56:11), though I know very well what he would do if he could," Psa 56:1, Psa 56:2. This triumphant word, so expressive of a holy magnanimity, the apostle puts into the mouth of every true believer, whom he makes a Christian hero, Heb 13:6. We may each of us boldly say, The Lord is my helper, and then I will not fear what man shall do unto me; for he has no power but what he has given him from above. IV. That he was in bonds to God (Psa 56:12): "Thy vows are upon me, O God! - not upon me as a burden which I am loaded with, but as a badge which I glory in, as that by which I am known to be thy menial servant - not upon me as fetters that hamper me (such are superstitious vows), but upon me as a bridle that restrains me from what would be hurtful to me, and directs me in the way of my duty. Thy vows are upon me, the vows I have made to thee, to which thou art not only a witness, but a party, and which thou hast commanded and encouraged me to make." It is probably that he means especially those vows which he had made to God in the day of his trouble and distress, which he would retain the remembrance of, and acknowledge the obligations of, when his fright was over. Note, It ought to be the matter of our consideration and joy that the vows of God are upon us - our baptismal vows renewed at the Lord's table, our occasional vows under convictions, under corrections, by these we are bound to live to God. V. That he should still have more and more occasion to praise him: I will render praises unto thee. This is part of the performance of his vows; for vows of thankfulness properly accompany prayers for mercy, and when the mercy is received must be made good. When we study what we shall render this is the least we can resolve upon, to render praises to God - poor returns for rich receivings! Two things he will praise God for: - 1. For what he had done for him (Psa 56:13): "Thou has delivered my soul, my life, from death, which was just ready to seize me." If God have delivered us from sin, either from the commission of it by preventing grace or from the punishment of it by pardoning mercy, we have reason to own that he has thereby delivered our souls from death, which is the wages of sin. If we, who were by nature dead in sin, are quickened together with Christ, and are made spiritually alive, we have reason to own that God has delivered our souls from death. 2. For what he would do for him: "Thou hast delivered my soul from death, and so hast given me a new life, and thereby hast given me an earnest of further mercy, that thou wilt deliver my feet from falling; thou hast done the greater, and therefore thou wilt do the less; thou hast begun a good work, and therefore thou wilt carry it on and perfect it." This may be taken either as the matter of his prayer, pleading his experience, or as the matter of his praise, raising his expectations; and those that know how to praise in faith will give God thanks for mercies in promise and prospect, as well as in possession. See here, (1.) What David hopes for, that God would deliver his feet from falling either into sin, which would wound his conscience, or into the appearance of sin, from which his enemies would take occasion to wound his good name. Those that think the stand must take heed lest they fall, because the best stand no longer than God is pleased to uphold them. We are weak, our way is slippery, many stumbling-blocks are in it, our spiritual enemies are industrious to thrust us down, and therefore we are concerned by faith and prayer to commit ourselves to his care who keeps the feet of his saints. (2.) What he builds this hope upon: "Thou hast delivered my soul from death, and therein hast magnified thy power and goodness, and put me into a capacity of receiving further mercy from thee; and now wilt thou not secure and crown thy own work?" God never brought his people out of Egypt to slay them in the wilderness. He that in conversion delivers the soul from so great a death as sin is will not fail to preserve it to his heavenly kingdom. (3.) What he designs in these hopes: That I may walk before God in the light of the living, that is, [1.] "That I may get to heaven, the only land of light and life; for in this world darkness and death reign." [2.] "That I may do my duty while this life lasts." Note, This we should aim at, in all our desires and expectations of deliverance both from sin and trouble, that we may do God so much the better service - that, being delivered out of the hands of our enemies, we may serve him without fear.

Most interpreters are of opinion that Lemuel is Solomon; the name signifies one that is for God, or devoted to God; and so it agrees well enough with that honourable name which, by divine appointment, was given to Solomon (Sa2 12:25), Jedediah - beloved of the Lord. Lemuel is supposed to be a pretty, fond, endearing name, by which his mother used to call him; and so much did he value himself upon the interest he had in his mother's affections that he was not ashamed to call himself by it. One would the rather incline to think it is Solomon that here tells us what his mother taught him because he tells us (Pro 4:4) what his father taught him. But some think (and the conjecture is not improbable) that Lemuel was a prince of some neighbouring country, whose mother was a daughter of Israel, perhaps of the house of David, and taught him these good lessons. Note, 1. It is the duty of mothers, as well as fathers, to teach their children what is good, that they may do it, and what is evil, that they may avoid it; when they are young and tender they are most under the mother's eye, and she has then an opportunity of moulding and fashioning their minds well, which she ought not to let slip. 2. Even kings must be catechised; the greatest of men is less than the least of the ordinances of God. 3. Those that have grown up to maturity should often call to mind, and make mention of, the good instructions they received when they were children, for their own admonition, the edification of others, and the honour of those who were the guides of their youth. Now, in this mother's (this queen mother's) catechism, observe, I. Her expostulation with the young prince, by which she lays hold of him, claims an interest in him, and awakens his attention to what she is about to say (Pro 31:2): "What! my son? What shall I say to thee?" She speaks as one considering what advice to give him, and choosing out words to reason with him; so full of concern is she for his welfare! Or, What is it that thou doest? It seems to be a chiding question. She observed, when he was young, that he was too much inclined to women and wine, and therefore she found it necessary to take him to task and deal roundly with him. "What! my son? Is this the course of life thou intendest to lead? Have I taught thee no better than thus? I must reprove thee, and reprove thee sharply, and thou must take it well, for," 1. "Thou art descended from me; thou art the son of my womb, and therefore what I say comes from the authority and affection of a parent and cannot be suspected to come from any ill-will. Thou art a piece of myself. I bore thee with sorrow, and I expect no other return for all the pains I have taken with thee, and undergone for thee, than this, Be wise and good, and then I am well paid." 2. "Thou art devoted to my God; thou art the son of my vows, the son I prayed to God to give me and promised to give back to God, and did so" (thus Samuel was the son of Hannah's vows); "Thou art the son I have often prayed to God to give his grace to (Psa 72:1), and shall a child of so many prayers miscarry? And shall all my hopes concerning thee be disappointed?" Our children that by baptism are dedicated to God, for whom and in whose name we covenanted with God, may well be called the children of our vows; and, as this may be made a good plea with God in our prayers for them, so it may be made a good plea with them in the instructions we give them; we may tell them they are baptized, are the children of our vows, and it is at their peril if they break those bonds in sunder which in their infancy they were solemnly brought under. II. The caution she gives him against those two destroying sins of uncleanness and drunkenness, which, if he allowed himself in them, would certainly be his ruin. 1. Against uncleanness (Pro 31:3): Give not thy strength unto women, unto strange women. He must not be soft and effeminate, nor spend that time in a vain conversation with the ladies which should be spent in getting knowledge and despatching business, nor employ that wit (which is the strength of the soul) in courting and complimenting them which he should employ about the affairs of his government. "Especially shun all adultery, fornication, and lasciviousness, which waste the strength of the body, and bring into it dangerous diseases. Give not thy ways, thy affections, thy conversation, to that which destroys kings, which has destroyed many, which gave such a shock to the kingdom even of David himself, in the matter of Uriah. Let the sufferings of others be thy warnings." It lessens the honour of kings and makes them mean. Are those fit to govern others that are themselves slaves to their own lusts? It makes them unfit for business, and fills their court with the basest and worst of animals. Kings lie exposed to temptations of this kind, having wherewith both to please the humours and to bear the charges of the sin, and therefore they ought to double their guard; and, if they would preserve their people from the unclean spirit, they must themselves be patterns of purity. Meaner people may also apply it to themselves. Let none give their strength to that which destroys souls. 2. Against drunkenness, Pro 31:4, Pro 31:5. He must not drink wine or strong drink to excess; he must never sit to drink, as they used to do in the day of their king, when the princes made him sick with bottles of wine, Hos 7:7. Whatever temptation he might be in from the excellency of the wine, or the charms of the company, he must deny himself, and be strictly sober, considering, (1.) The indecency of drunkenness in a king. However some may call it a fashionable accomplishment and entertainment, it is not for kings, O Lemuel! it is not for kings, to allow themselves that liberty; it is a disparagement to their dignity, and profanes their crown, by confusing the head that wears it; that which for the time unmans them does for the time unking them. Shall we say, They are gods? No, they are worse than the beasts that perish. All Christians are made to our God kings and priests, and must apply this to themselves. It is not for Christians, it is not for Christians, to drink to excess; they debase themselves if they do; it ill becomes the heirs of the kingdom and the spiritual priests, Lev 10:9. (2.) The ill consequences of it (Pro 31:5): Lest they drink away their understandings and memories, drink and forget the law by which they are to govern; and so, instead of doing good with their power, do hurt with it, and pervert or alter the judgment of all the sons of affliction, and, when they should right them, wrong them, and add to their affliction. It is a sad complaint which is made of the priests and prophets (Isa 28:7), that they have erred through wine, and through strong drink they are out of the way; and the effect is as bad in kings, who when they are drunk, or intoxicated with the love of wine, cannot but stumble in judgment. Judges must have clear heads, which those cannot have who so often make themselves giddy, and incapacitate themselves to judge of the most common things. III. The counsel she gives him to do good. 1. He must do good with his wealth. Great men must not think that they have their abundance only that out of it they may made provision for the flesh, to fulfil the lusts of it, and may the more freely indulge their own genius; no, but that with it they may relieve such as are in distress, Pro 31:6, Pro 31:7. "Thou hast wine or strong drink at command; instead of doing thyself hurt with it, do others good with it; let those have it that need it." Those that have wherewithal must not only give bread to the hungry and water to the thirsty, but they must give strong drink to him that is ready to perish through sickness or pain and wine to those that are melancholy and of heavy heart; for it was appointed to cheer and revive the spirits, and make glad the heart (as it does where there is need of it), not to burden and oppress the spirits, as it does where there is no need of it. We must deny ourselves in the gratifications of sense, that we may have to spare for the relief of the miseries of others, and be glad to see our superfluities and dainties better bestowed upon those whom they will be a real kindness to than upon ourselves whom they will be a real injury to. Let those that are ready to perish drink soberly, and it will be a means so to revive their drooping spirits that they will forget their poverty for the time and remember their misery no more, and so they will be the better able to bear it. The Jews say that upon this was grounded the practice of giving a stupifying drink to condemned prisoners when they were going to execution, as they did to our Saviour. But the scope of the place is to show that wine is a cordial, and therefore to be used for want and not for wantonness, by those only that need cordials, as Timothy, who is advised to drink a little wine, only for his stomach's sake and his often infirmities, Ti1 5:23. 2. He must do good with his power, his knowledge, and interest, must administer justice with care, courage, and compassion, Pro 31:8, Pro 31:9. (1.) He must himself take cognizance of the causes his subjects have depending in his courts, and inspect what his judges and officers do, that he may support those that do their duty, and lay those aside that neglect it or are partial. (2.) He must, in all matters that come before him, judge righteously, and, without fear of the face of man, boldly pass sentence according to equity: Open thy mouth, which denotes the liberty of speech that princes and judges ought to use in passing sentence. Some observe that only wise men open their mouths, for fools have their mouths always open, are full of words. (3.) He must especially look upon himself as obliged to be the patron of oppressed innocency. The inferior magistrates perhaps had not zeal and tenderness enough to plead the cause of the poor and needy; therefore the king himself must interpose, and appear as an advocate, [1.] For those that were unjustly charged with capital crimes, as Naboth was, that were appointed to destruction, to gratify the malice either of a particular person or of a party. It is a case which it well befits a king to appear in, for the preserving of innocent blood. [2.] For those that had actions unjustly brought against them, to defraud them of their right, because they were poor and needy, and unable to defend it, not having wherewithal to fee counsel; in such a case also kings must be advocates for the poor. Especially, [3.] For those that were dumb, and knew not how to speak for themselves, either through weakness or fear, or being over-talked by the prosecutor or over-awed by the court. It is generous to speak for those that cannot speak for themselves, that are absent, or have not words at command, or are timorous. Our law appoints the judge to be of counsel for the prisoner.

Solomon here, in pursuit of the summum bonum - the felicity of man, adjourns out of his study, his library, his elaboratory, his council-chamber, where he had in vain sought for it, into the park and the playhouse, his garden and his summer-house; he exchanges the company of the philosophers and grave senators for that of the wits and gallants, and the beaux-esprits, of his court, to try if he could find true satisfaction and happiness among them. Here he takes a great step downward, from the noble pleasures of the intellect to the brutal ones of sense; yet, if he resolve to make a thorough trial, he must knock at this door, because here a great part of mankind imagine they have found that which he was in quest of. I. He resolved to try what mirth would do and the pleasures of wit, whether he should be happy if he constantly entertained himself and others with merry stories and jests, banter and drollery; if he should furnish himself with all the pretty ingenious turns and repartees he could invent or pick up, fit to be laughed over, and all the bulls, and blunders, and foolish things, he could hear of, fit to be ridiculed and laughed at, so that he might be always in a merry humour. 1. This experiment made (Ecc 2:1): "Finding that in much wisdom is much grief, and that those who are serious are apt to be melancholy, I said in my heart" (to my heart), "Go to now, I will prove thee with mirth; I will try if that will give thee satisfaction." Neither the temper of his mind nor his outward condition had any thing in them to keep him from being merry, but both agreed, as did all other advantages, to further it; therefore he resolved to take a lease this way, and said, "Enjoy pleasure, and take thy fill of it; cast away care, and resolve to be merry." So a man may be, and yet have none of these fine things which he here got to entertain himself with; many that are poor are very merry; beggars in a barn are so to a proverb. Mirth is the entertainment of the fancy, and, though it comes short of the solid delights of the rational powers, yet it is to be preferred before those that are merely carnal and sensual. Some distinguish man from the brutes, not only as animal rationale - a rational animal, but as animal risibile - a laughing animal; therefore he that said to his soul, Take thy ease, eat and drink, added, And be merry, for it was in order to that that he would eat and drink. "Try therefore," says Solomon, "to laugh and be fat, to laugh and be happy." 2. The judgment he passed upon this experiment: Behold, this also is vanity, like all the rest; it yields no true satisfaction, Ecc 2:2. I said of laughter, It is mad, or, Thou art mad, and therefore I will have nothing to do with thee; and of mirth (of all sports and recreations, and whatever pretends to be diverting), What doeth it? or, What doest thou? Innocent mirth, soberly, seasonable, and moderately used, is a good thing, fits for business, and helps to soften the toils and chagrins of human life; but, when it is excessive and immoderate, it is foolish and fruitless. (1.) It does no good: What doeth it? Cui bono - of what use is it? It will not avail to quiet a guilty conscience; no, nor to ease a sorrowful spirit; nothing is more ungrateful than singing songs to a heavy heart. It will not satisfy the soul, nor ever yield it true content. It is but a palliative cure to the grievances of this present time. Great laughter commonly ends in a sigh. (2.) It does a great deal of hurt: It is mad, that is, it makes men mad, it transports men into many indecencies, which are a reproach to their reason and religion. They are mad that indulge themselves in it, for it estranges the heart from God and divine things, and insensibly eats out the power of religion. Those that love to be merry forget to be serious, and, while they take the timbrel and harp, they say to the Almighty, Depart from us, Job 21:12, Job 21:14. We may, as Solomon, prove ourselves, with mirth, and judge of the state of our souls by this: How do we stand affected to it? Can we be merry and wise? Can we use it as sauce, and not as food? But we need not try, as Solomon did, whether it will make a happiness for us, for we may take his word for it, It is mad; and What does it? Laughter and pleasure (says Sir William Temple) come from very different affections of the mind; for, as men have no disposition to laugh at things they are most pleased with, so they are very little pleased with many things they laugh at. II. Finding himself not happy in that which pleased his fancy, he resolved next to try that which would please the palate, Ecc 2:3. Since the knowledge of the creature would not satisfy, he would see what the liberal use of it would do: I sought in my heart to give myself unto wine, that is, to good meat and good drink. Many give themselves to these without consulting their hearts at all, not looking any further than merely the gratification of the sensual appetite; but Solomon applied himself to it rationally, and as a man, critically, and only to make an experiment. Observe, 1. He did not allow himself any liberty in the use of the delights of sense till he had tired himself with his severe studies. Till his increase of sorrow, he never thought of giving himself to wine. When we have spent ourselves in doing good we may then most comfortably refresh ourselves with the gifts of God's bounty. Then the delights of sense are rightly used when they are used as we use cordials, only when we need them; as Timothy drank wine for his health's sake, Ti1 5:23. I thought to draw my flesh with wine (so the margin reads it) or to wine. Those that have addicted themselves to drinking did at first put a force upon themselves; they drew their flesh to it, and with it; but they should remember to what miseries they hereby draw themselves. 2. He then looked upon it as folly, and it was with reluctance that he gave himself to it; as St. Paul, when he commended himself, called it a weakness, and desired to be borne with in his foolishness, Co2 11:1. He sought to lay hold on folly, to see the utmost that that folly would do towards making men happy; but he had like to have carried the jest (as we say) too far. He resolved that the folly should not take hold of him, not get the mastery of him, but he would lay hold on it, and keep it at a distance; yet he found it too hard for him. 3. He took care at the same time to acquaint himself with wisdom, to manage himself wisely in the use of his pleasures, so that they should not do him any prejudice nor disfit him to be a competent judge of them. When he drew his flesh with wine he led his heart with wisdom (so the word is), kept up his pursuits after knowledge, did not make a sot of himself, nor become a slave to his pleasures, but his studies and his feasts were foils to each other, and he tried whether both mixed together would give him that satisfaction which he could not find in either separately. This Solomon proposed to himself, but he found it vanity; for those that think to give themselves to wine, and yet to acquaint their hearts with wisdom, will perhaps deceive themselves as much as those do that think to serve both God and mammon. Wine is a mocker; it is a great cheat; and it will be impossible for any man to say that thus far he will give himself to it and no further. 4. That which he aimed at was not to gratify his appetite, but to find out man's happiness, and this, because it pretended to be so, must be tried among the rest. Observe the description he gives of man's happiness - it is that good for the sons of men which they should do under the heaven all their days. (1.) That which we are to enquire after is not so much the good we must have (we may leave that to God), but the good we must do; that ought to be our care. Good Master, what good thing shall I do? Our happiness consists not in being idle, but in doing aright, in being well employed. If we do that which is good, no doubt we shall have comfort and praise of the same. (2.) It is good to be done under the heaven, while we are here in this world, while it is day, while our doing time lasts. This is our state of work and service; it is in the other world that we must expect the retribution. Thither our works will follow us. (3.) It is to be done all the days of our life. The good we are to do we must persevere in the doing of to the end, while our doing time lasts, the number of the days of our life (so it is in the margin); the days of our life are numbered to us by him in whose hand our times are and they are all to be spent as he directs. But that any man should give himself to wine, in hopes to find out in that the best way of living in this world, was an absurdity which Solomon here, in the reflection, condemns himself for. Is it possible that this should be the good that men should do? No; it is plainly very bad. III. Perceiving quickly that it was folly to give himself to wine, he next tried the most costly entertainments and amusements of princes and great men. He had a vast income; the revenue of his crown was very great, and he laid it out so as might most please his own humour and make him look great. 1. He gave himself much to building, both in the city and in the country; and, having been at such vast expense in the beginning of his reign to build a house for God, he was the more excusable if afterwards he pleased his own fancy in building for himself; he began his work at the right end (Mat 6:33), not as the people (Hag 1:4), that ceiled their own houses while God's lay waste, and it prospered accordingly. In building, he had the pleasure of employing the poor and doing good to posterity. We read of Solomon's buildings (Kg1 9:15-19), and they were all great works, such as became his purse, and spirit, and great dignity. See his mistake; he enquired after the good works he should do (Ecc 2:3), and, in pursuit of the enquiry, applied himself to great works. Good works indeed are truly great, but many are reputed great works which are far from being good, wondrous works which are not gracious, Mat 7:22. 2. He took to love a garden, which is to some as bewitching as building. He planted himself vineyards, which the soil and climate of the land of Canaan favoured; he made himself fine gardens and orchards (Ecc 2:5), and perhaps the art of gardening was no way inferior then to what it is now. He had not only forests of timber-trees, but trees of all kinds of fruit, which he himself had planted; and, if any worldly business would yield a man happiness, surely it must be that which Adam was employed in while he was in innocency. 3. He laid out a great deal of money in water-works, ponds, and canals, not for sport and diversion, but for use, to water the wood that brings forth trees (Ecc 2:6); he not only planted, but watered, and then left it to God to give the increase. Springs of water are great blessings (Jos 15:19); but where nature has provided them art must direct them, to make them serviceable, Pro 21:1. 4. He increased his family. When he proposed to himself to do great works he must employ many hands, and therefore procured servants and maidens, which were bought with his money, and of those he had servants born in his house, Ecc 2:7. Thus his retinue was enlarged and his court appeared more magnificent. See Ezr 2:58. 5. He did not neglect country business, but both entertained and enriched himself with that, and was not diverted from it either by his studies or by his pleasures. He had large possessions of great and small cattle, herds and flocks, as his father had before him (Ch1 27:29, Ch1 27:31), not forgetting that his father, in the beginning, was a keeper of sheep. Let those that deal in cattle neither despise their employment nor be weary of it, remembering that Solomon puts his having possessions of cattle among his great works and his pleasures. 6. He grew very rich, and was not at all impoverished by his building and gardening, as many are, who, for that reason only, repent it, and call it vanity and vexation. Solomon scattered and yet increased. He filled his exchequer with silver and gold, which yet did not stagnate there, but were made to circulate through his kingdom, so that he made silver to be in Jerusalem as stones (Kg1 10:27); nay, he had the segullah, the peculiar treasure of kings and of the provinces, which was, for richness and rarity, more accounted of than silver and gold. The neighbouring kings, and the distant provinces of his own empire, sent him the richest presents they had, to obtain his favour and the instructions of his wisdom. 7. He had every thing that was charming and diverting, all sorts of melody and music, vocal and instrumental, men-singers and women-singers, the best voices he could pick up, and all the wind and band-instruments that were then in use. His father had a genius for music, but it should seem he employed it more to serve his devotion than the son, who made it more for his diversion. These are called the delights of the sons of men; for the gratifications of sense are the things that the generality of people set their affections upon and take the greatest complacency in. The delights of the children of God are of quite another nature, pure, spiritual, and heavenly, and the delights of angels. 8. He enjoyed, more than ever any man did, a composition of rational and sensitive pleasures at the same time. He was, in this respect, great, and increased more than all that were before him, that he was wise amidst a thousand earthly enjoyments. It was strange, and the like was never met with, (1.) That his pleasures did not debauch his judgment and conscience. In the midst of these entertainments his wisdom remained with him, Ecc 2:9. In the midst of all these childish delights he preserved his spirit manly, kept the possession of his own soul, and maintained the dominion of reason over the appetites of sense; such a vast stock of wisdom had he that it was not wasted and impaired, as any other man's would have been, by this course of life. But let none be emboldened hereby to lay the reins on the neck of their appetites, presuming that they may do that and yet retain their wisdom, for they have not such a strength of wisdom as Solomon had; nay, and Solomon was deceived; for how did his wisdom remain with him when he lost his religion so far as to build altars to strange gods, for the humouring of his strange wives? But thus far his wisdom remained with him that he was master of his pleasures, and not a slave to them, and kept himself capable of making a judgment of them. He went over into the enemies' country, not as a deserter, but as a spy, to discover the nakedness of their land. (2.) Yet his judgment and conscience gave no check to his pleasures, nor hindered him from exacting the very quintessence of the delights of sense, Ecc 2:10. It might be objected against his judgment in this matter that if his wisdom remained with him he could not take the liberty that was necessary to a full experimental acquaintance with it: "Yea," said he, "I took as great a liberty as any man could take, for whatsoever my eyes desired I kept not from them, if it could be compassed by lawful means, though ever so difficult or costly; and as I withheld not any joy from my heart that I had a mind to, so I withheld not my heart from any joy, but, with a non-obstante - with the full exercise of my wisdom, I had a high gust of my pleasures, relished and enjoyed them as much as ever any Epicure did;" nor was there any thing either in the circumstances of his condition or in the temper of his spirit to sour or embitter them, or give them any alloy. In short, [1.] He had as much pleasure in his business as ever any man had: My heart rejoiced in all my labour; so that the toil and fatigue of that were no damp to his pleasures. [2.] He had no less profit by his business. He met with no disappointment in it to give him any disturbance: This was my portion of all my labour; he had this added to all the rest of his pleasures that in them he did not only see, but eat, the labour of his hands; and this was all he had, for indeed it was all he could expect, from his labours. It sweetened his business that he enjoyed the success of it, and it sweetened his enjoyments that they were the product of his business; so that, upon the whole, he was certainly as happy as the world could make him. 9. We have, at length, the judgment he deliberately gave of all this, Ecc 2:11. When the Creator had made his great works he reviewed them, and behold, all was very good; every thing pleased him. But when Solomon reviewed all his works that his hands had wrought with the utmost cost and care, and the labour that he had laboured to do in order to make himself easy and happy, nothing answered his expectation; behold, all was vanity and vexation of spirit; he had no satisfaction in it, no advantage by it; there was no profit under the sun, neither by the employments nor by the enjoyments of this world.

This chapter is of an earlier date than many of those before; for what is contained in it was said and done in the days of Jehoiakim (Jer 35:1); but then it must be in the latter part of his reign, for it was after the king of Babylon with his army came up into the land (Jer 35:11), which seems to refer to the invasion mentioned Kg2 24:2, which was upon occasion of Jehoiakim's rebelling against Nebuchadnezzar. After the judgments of God had broken in upon this rebellious people he continued to deal with them by his prophets to turn them from sin, that his wrath might turn away from the. For this purpose Jeremiah sets before them the example of the Rechabites, a family that kept distinct by themselves and were no more numbered with the families of Israel than they with the nations. They were originally Kenites, as appears Ch1 2:55, These are the Kenites that came out of Hemath, the father of the house of Rechab. The Kenites, at least those of them that gained a settlement in the land of Israel, were of the posterity of Hobab, Moses's father-in-law, Jdg 1:16. We find them separated from the Amalekites, Sa1 15:6. See Jdg 4:17. One family of these Kenites had their denomination from Rechab. His son, or a lineal descendant from him, was Jonadab, a man famous in his time for wisdom and piety. he flourished in the days of Jehu, king of Israel, nearly 300 years before this; for there we find him courted by that rising prince, when he affected to appear zealous for God (Kg2 10:15, Kg2 10:16), which he thought nothing more likely to confirm people in the opinion of than to have so good a man as Jonadab ride in the chariot with him. Now here we are told, I. What the rules of living were which Jonadab, probably by his last will and testament, in writing, and duly executed, charged his children, and his posterity after him throughout all generations, religiously to observe; and we have reason to think that they were such as he himself had all his days observed. 1. They were comprised in two remarkable precepts: - (1.) He forbade them to drink wine, according to the law of the Nazarites. Wine is indeed given to make glad the heart of man and we are allowed the sober and moderate use of it; but we are so apt to abuse it and get hurt by it, and a good man, who has his heart made continually glad with the light of God's countenance, has so little need of it for that purpose (Psa 4:6, Psa 4:7), that it is a commendable piece of self-denial either not to use it at all or very sparingly and medicinally, as Timothy used it, Ti1 5:23. (2.) He appointed them to dwell in tents, and not to build houses, nor purchase lands, nor rent or occupy either, Jer 35:7. This was an instance of strictness and mortification beyond what the Nazarenes were obliged to. Tents were mean dwellings, so that this would teach them to be humble; they were cold dwellings, so that this would teach them to be hardy and not to indulge the body; they were movable dwellings, so that this would teach them not to think of settling or taking root any where in this world. They must dwell in tents all their days. They must from the beginning thus accustom themselves to endure hardness, and then it would be no difficulty to them, no, not under the decays of old age. Now, 2. Why did Jonadab prescribe these rules of living to his posterity? It was not merely to show his authority, and to exercise a dominion over them, by imposing upon them what he thought fit; but it was to show his wisdom, and the real concern he had for their welfare, by recommending to them what he knew would be beneficial to them, yet not tying them by any oath or vow, or under any penalty, to observe these rules, but only advising them to conform to this discipline as far as they found it for edification, yet to be dispensed with in any case of necessity, as here, Jer 35:11. He prescribed these rules to them, (1.) That they might preserve the ancient character of their family, which, however looked upon by some with contempt, he thought its real reputation. His ancestors had addicted themselves to a pastoral life (Exo 2:16), and he would have his posterity keep to it, and not degenerate from it, as Israel had done, who originally were shepherds and dwelt in tents, Gen 46:34. Note, We ought not to be ashamed of the honest employments of our ancestors, though they were but mean. (2.) That they might comport with their lot and bring their mind to their condition. Moses had put them in hopes that they should be naturalized (Num 10:32); but, it seems they were not; they were still strangers in the land (Jer 35:7), had no inheritance in it, and therefore must live by their employments, which was a good reason why they should accustom themselves to hard fare and hard lodging; for strangers, such as they were, must not expect to live as the landed men, so plentifully and delicately. Note, It is our wisdom and duty to accommodate ourselves to our place and rank, and not aim to live above it. What has been the lot of our fathers why may we not be content that it should be our lot, and live according to it? Mind not high things. (3.) That they might not be envied and disturbed by their neighbours among whom they lived. If they that were strangers should live great, raise estates, and fare sumptuously, the natives would grudge them their abundance, and have a jealous eye upon them, as the Philistines had upon Isaac (Gen 26:14), and would seek occasions to quarrel with them and do them a mischief; therefore he thought it would be their prudence to keep low, for that would be the way to continue long-to live meanly, that they might live many days in the land where they were strangers. Note, Humility and contentment in obscurity are often the best policy and men's surest protection. (4.) That they might be armed against temptations to luxury and sensuality, the prevailing sin of the age and place they lived in. Jonadab saw a general corruption of manners; the drunkards of Ephraim abounded, and he was afraid lest his children should be debauched and ruined by them; and therefore he obliged them to live by themselves, retired in the country; and, that they might not run into any unlawful pleasures, to deny themselves the use even of lawful delights. They must be very sober, and temperate, and abstemious, which would contribute to the health both of mind and body, and to their living many days, and easy ones, and such as they might reflect upon with comfort in the land where they were strangers. Note, The consideration of this, that we are strangers and pilgrims, should oblige us to abstain from all fleshly lusts, to live above the things of sense, and look upon them with a generous and gracious contempt. (5.) That they might be prepared for times of trouble and calamity. Jonadab might, without a spirit of prophecy, foresee the destruction of a people so wretchedly degenerated, and he would have his family provide, that, if they could not in the peace thereof, yet even in the midst of the troubles thereof, they might have peace. Let them therefore have little to lose, and then losing times would be the less dreadful to them: let them sit loose to what they had, and then they might with less pain be stripped of it. Note, Those are in the best frame to meet sufferings who are mortified to the world and life a life of self-denial. (6.) That in general they might learn to live by rule and under discipline. It is good for us all to do so, and to teach our children to do so. Those that have lived long, as Jonadab probably had done when he left this charge to his posterity, can speak by experience of the vanity of the world and the dangerous snares that are in the abundance of its wealth and pleasures, and therefore ought to be regarded when they warn those that come after them to stand upon their guard. II. How strictly his posterity observed these rules, Jer 35:8-10. They had in their respective generations all of them obeyed the voice of Jonadab their father, had done according to all that he commanded them. They drank no wine, though they dwelt in a country where was plenty of it; their wives and children drank no wine, for those that are temperate themselves should take care that all under their charge should be so too. They built no houses, tilled no ground, but lived upon the products of their cattle. This they did partly in obedience to their ancestor, and out of a veneration they had for his name and authority, and partly from the experience they themselves had of the benefit of living such a mortified life. See the force of tradition, and the influence that antiquity, example, and great names, have upon men, and how that which seems very difficult will by long usage and custom become easy and in a manner natural. Now, 1. As to one of the particulars he had given them in charge, we are here told how in a case of necessity they dispensed with the violation of it (Jer 35:11): When the king of Babylon came into the land with his army, though they had hitherto dwelt in tents, they now quitted their tents, and came and dwelt in Jerusalem, and in such houses as they could furnish themselves with there. Note, The rules of a strict discipline must not be made too strict, but so as to admit of a dispensation when the necessity of a case calls for it, which therefore, in making vows of that nature, it is wisdom to provide expressly for, that the way may be made the more clear, and we may not afterwards be forced to say, It was an error, Ecc 5:6. Commands of that nature are to be understood with such limitations. These Rechabites would have tempted God, and not trusted him, if they had not used proper means for their own safety in a time of common calamity, notwithstanding the law and custom of their family. 2. As to the other particular, we are here told how, notwithstanding the greatest urgency, they religiously adhered to it. Jeremiah took them into the temple (Jer 35:2), into a prophet's chamber, there, rather than into the chamber of the princes, that joined to it, because he had a message from God, which would look more like itself when it was delivered in the chambers of a man of God. There he not only asked the Rechabites whether they would drink any wine, but he set pots full of wine before them, and cups to drink out of, made the temptation as strong as possible, and said, "Drink you wine, you shall have it on free cost. You have broken one of the rules of your order, in coming to live at Jerusalem; why may you not break this too, and when you are in the city do as they there do?" But they peremptorily refused. They all agreed in the refusal. "No, we will drink no wine; for with us it is against the law." The prophet knew very well they would deny it, and, when they did, urged it no further, for he saw they were stedfastly resolved. Note, Those temptations are of no force with men of confirmed sobriety which yet daily overcome such as, notwithstanding their convictions, are of no resolution in the paths of virtue.

There is scarcely any one sin against which our Lord Jesus more largely and earnestly warns his disciples, or against which he arms them with more variety of arguments, than the sin of disquieting, distracting, distrustful cares about the things of life, which are a bad sign that both the treasure and the heart are on the earth; and therefore he thus largely insists upon it. Here is, I. The prohibition laid down. It is the counsel and command of the Lord Jesus, that we take no thought about the things of this world; I say unto you. He says it as our Lawgiver, and the Sovereign of our hearts; he says it as our Comforter, and the Helper of our joy. What is it that he says? It is this, and he that hath ears to hear, let him hear it. Take no thought for your life, nor yet for your body (Mat 6:25). Take no thought, saying, What shall we eat? (Mat 6:31) and again (Mat 6:34), Take no thought, mē merimnate - Be not in care. As against hypocrisy, so against worldly cares, the caution is thrice repeated, and yet no vain repetition: precept must be upon precept, and line upon line, to the same purport, and all little enough; it is a sin which doth so easily beset us. It intimates how pleasing it is to Christ, and of how much concern it is to ourselves, that we should live without carefulness. It is the repeated command of the Lord Jesus to his disciples, that they should not divide and pull in pieces their own minds with care about the world. There is a thought concerning the things of this life, which is not only lawful, but duty, such as is commended in the virtuous woman. See Pro 27:23. The word is used concerning Paul's care of the churches, and Timothy's care for the state of souls, Co2 11:28; Phi 2:20. But the thought here forbidden is, 1. A disquieting, tormenting thought, which hurries the mind hither and thither, and hangs it in suspense; which disturbs our joy in God, and is a damp upon our hope in him; which breaks the sleep, and hinders our enjoyment of ourselves, of our friends, and of what God has given us. 2. A distrustful, unbelieving thought. God has promised to provide for those that are his all things needful for life as well as godliness, the life that now is, food and a covering: not dainties, but necessaries. He never said, "They shall be feasted," but, "Verily, they shall be fed." Now an inordinate care for time to come, and fear of wanting those supplies, spring from a disbelief of these promises, and of the wisdom and goodness of Divine Providence; and that is the evil of it. As to present sustenance, we may and must use lawful means to get it, else we tempt God; we must be diligent in our callings, and prudent in proportioning our expenses to what we have, and we must pray for daily bread; and if all other means fail, we may and must ask relief of those that are able to give it. He was none of the best of men that said, To beg I am ashamed (Luk 16:3); as he was, who (Luk 16:21) desired to be fed with the crumbs; but for the future, we must cast our care upon God, and take no thought, because it looks like a jealousy of God, who knows how to give what we want when we know not now to get it. Let our souls dwell at ease in him! This gracious carelessness is the same with that sleep which God gives to his beloved, in opposition to the worldling's toil, Psa 127:2. Observe the cautions here, (1.) Take no thought for your life. Life is our greatest concern for this world; All that a man has will he give for his life; yet take no thought about it. [1.] Not about the continuance of it; refer it to God to lengthen or shorten it as he pleases; my times are in thy hand, and they are in a good hand. [2.] Not about the comforts of this life; refer it to God to embitter or sweeten it as he pleases. We must not be solicitous, no not about the necessary support of this life, food and raiment; these God has promised, and therefore we may more confidently expect; say not, What shall we eat? It is the language of one at a loss, and almost despairing; whereas, though many good people have the prospect of little, yet there are few but have present support. (2.) Take no thought for the morrow, for the time to come. Be not solicitous for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for tomorrow, or the events of it. II. The reasons and arguments to enforce this prohibition. One would think the command of Christ was enough to restrain us from this foolish sin of disquieting, distrustful care, independently of the comfort of our own souls, which is so nearly concerned; but to show how much the heart of Christ is upon it, and what pleasures he takes in those that hope in his mercy, the command is backed with the most powerful arguments. If reason may but rule us, surely we shall ease ourselves of these thorns. To free us from anxious thoughts, and to expel them, Christ here suggests to us comforting thoughts, that we may be filled with them. It will be worth while to take pains with our own hearts, to argue them out of their disquieting cares, and to make ourselves ashamed of them. They may be weakened by right reason, but it is by an active faith only that they can be overcome. Consider then, 1. Is not the life more than meat, and the body than raiment? Mat 6:25. Yes, no doubt it is; so he says who had reason to understand the true value of present things, for he made them, he supports them, and supports us by them; and the thing speaks for itself. Note, (1.) Our life is a greater blessing than our livelihood. It is true, life cannot subsist without a livelihood; but the meat and raiment which are here represented as inferior to the life and body are such as are for ornament and delight; for about such as are for ornament ad delight; for about such we are apt to be solicitous. Meat and raiment are in order to life, and the end is more noble and excellent than the means. The daintiest food and finest raiment are from the earth, but life from the breath of God. Life is the light of men; meat is but the oil that feeds that light: so that the difference between rich and poor is very inconsiderable, since, in the greatest things, they stand on the same level, and differ only in the less. (2.) This is an encouragement to us to trust God for food and raiment, and so to ease ourselves of all perplexing cares about them. God has given us life, and given us the body; it was an act of power, it was an act of favour, it was done without our care: what cannot he do for us, who did that? - what will he not? If we take care about our souls and eternity, which are more than the body, and its life, we may leave it to God to provide for us food and raiment, which are less. God has maintained our lives hitherto; if sometimes with pulse and water, that has answered the end; he has protected us and kept us alive. He that guards us against the evils we are exposed to, will supply us with the good things we are in need of. If he had been pleased to kill us, to starve us, he would not so often have given his angels a charge concerning us to keep us. 2. Behold the fowls of the air, and consider the lilies of the field. Here is an argument taken from God's common providence toward the inferior creatures, and their dependence, according to their capacities, upon that providence. A fine pass fallen man has come to, that he must be sent to school to the fowls of the air, and that they must teach him! Job 12:7, Job 12:8. (1.) Look upon the fowls, and learn to trust God for food (Mat 6:26), and disquiet not yourselves with thoughts what you shall eat. [1.] Observe the providence of God concerning them. Look upon them, and receive instruction. There are various sorts of fowls; they are numerous, some of them ravenous, but they are all fed, and fed with food convenient for them; it is rare that any of them perish for want of food, even in winter, and there goes no little to feed them all the year round. The fowls, as they are least serviceable to man, so they are least within his care; men often feed upon them, but seldom feed them; yet they are fed, we know not how, and some of them fed best in the hardest weather; and it is your heavenly Father that feeds them; he knows all the wild fowls of the mountains, better than you know the tame ones at your own barn-door, Psa 50:11. Not a sparrow lights to the ground, to pick up a grain of corn, but by the providence of God, which extends itself to the meanest creatures. But that which is especially observed here is, that they are fed without any care or project of their own; they sow not, neither do they reap, nor gather into barns. The ant indeed does, and the bee, and they are set before us as examples of prudence and industry; but the fowls of the air do not; they make no provision for the future themselves, and yet every day, as duly as the day comes, provision is made for them, and their eyes wait on God, that great and good Housekeeper, who provides food for all flesh. [2.] Improve this for your encouragement to trust in God. Are ye not much better than they? Yes, certainly you are. Note, The heirs of heaven are much better than the fowls of heaven; nobler and more excellent beings, and, by faith, they soar higher; they are of a better nature and nurture, wiser than the fowls of heaven (Job 35:11): though the children of this world, that know not the judgment of the Lord, are not so wise as the stork, and the crane, and the swallow (Jer 8:7), you are dearer to God, and nearer, though they fly in the open firmament of heaven. He is their Master and Lord, their Owner and Master; but besides all this, he is your Father, and in his account ye are of more value than many sparrows; you are his children, his first-born; now he that feeds his birds surely will not starve his babes. They trust your Father's providence, and will not you trust it? In dependence upon that, they are careless for the morrow; and being so, they live the merriest lives of all creatures; they sing among the branches (Psa 104:12), and, to the best of their power, they praise their Creator. If we were, by faith, as unconcerned about the morrow as they are, we should sing as cheerfully as they do; for it is worldly care that mars our mirth and damps our joy, and silences our praise, as much as any thing. (2.) Look upon the lilies, and learn to trust God for raiment. That is another part of our care, what we shall put on; for decency, to cover us; for defence, to keep us warm; yea, and, with many, for dignity and ornament, to make them look great and fine; and so much concerned are they for gaiety and variety in their clothing, that this care returns almost as often as that for their daily bread. Now to ease us of this care, let us consider the lilies of the field; not only look upon them (every eyes does that with pleasure), but consider them. Note, There is a great deal of good to be learned from what we see every day, if we would but consider it, Pro 6:6; Pro 24:32. [1.] Consider how frail the lilies are; they are the grass of the field. Lilies, though distinguished by their colours, are still but grass. Thus all flesh is grass: though some in the endowments of body and mind are as lilies, much admired, still they are grass; the grass of the field in nature and constitution; they stand upon the same level with others. Man's days, at best, are as grass, as the flower of the grass Pe1 1:24. This grass today is, and tomorrow is cast into the oven; in a little while the place that knows us will know us no more. The grave is the oven into which we shall be cast, and in which we shall be consumed as grass in the fire, Psa 49:14. This intimates a reason why we should not take thought for the morrow, what we shall put on, because perhaps, by tomorrow, we may have occasion for our grave-clothes. [2.] Consider how free from care the lilies are: they toil not as men do, to earn clothing; as servants, to earn their liveries; neither do they spin, as women do, to make clothing. It does not follow that we must therefore neglect, or do carelessly, the proper business of this life; it is the praise of the virtuous woman, that she lays her hand to the spindle, makes fine linen and sells it, Pro 31:19, Pro 31:24. Idleness tempts God, instead of trusting him; but he that provides for inferior creatures, without their labour, will much more provide for us, by blessing our labour, which he has made our duty. And if we should, through sickness, be unable to toil and spin, God can furnish us with what is necessary for us. [3.] Consider how fair, how fine the lilies are; how they grow; what they grow from. The root of the lily or tulip, as other bulbous roots, is, in winter, lost and buried under ground, yet, when spring returns, it appears, and starts up in a little time; hence it is promised to God's Israel, that they should grow as the lily, Hos 14:5. Consider what they grow to. Out of that obscurity in a few weeks they come to be so very gay, that even Solomon, in all his glory, was not arrayed like one of these. The array of Solomon was very splendid and magnificent: he that had the peculiar treasure of kings and provinces, and studiously affected pomp and gallantry, doubtless had the richest clothing, and the best made up, that could be got; especially when he appeared in his glory on high days. And yet, let him dress himself as fine as he could, he comes far short of the beauty of the lilies, and a bed of tulips outshines him. Let us, therefore, be ambitious of the wisdom of Solomon, in which he was outdone by none (wisdom to do our duty in our places), rather than the glory of Solomon, in which he was outdone by the lilies. Knowledge and grace are the perfection of man, not beauty, much less fine clothes. Now God is here said thus to clothe the grass of the field. Note, All the excellences of the creature flow from God, the Fountain and spring of them. It was he that gave the horse his strength, and the lily its beauty; every creature is in itself, as well as to us, what he makes it to be. [4.] Consider how instructive all this is to us, Mat 6:30. First, As to fine clothing, this teaches us not to care for it at all, not to covet it, nor to be proud of it, not to make the putting on of apparel our adorning, for after all our care in this the lilies will far outdo us; we cannot dress so fine as they do, why then should we attempt to vie with them? Their adorning will soon perish, and so will ours; they fade - are today, and tomorrow are cast, as other rubbish, into the oven; and the clothes we are proud of are wearing out, the gloss is soon gone, the color fades, the shape goes out of fashion, or in awhile the garment itself is worn out; such is man in all his pomp (Isa 40:6, Isa 40:7), especially rich men (Jam 1:10); they fade away in their ways. Secondly, As to necessary clothing; this teaches us to cast the care of it upon God - Jehovah-jireh; trust him that clothes the lilies, to provide for you what you shall put on. If he give such fine clothes to the grass, much more will he give fitting clothes to his own children; clothes that shall be warm upon them, not only when he quieteth the earth with the south wind, but when he disquiets it with the north wind, Job 37:17. He shall much more clothe you: for you are nobler creatures, of a more excellent being; if so he clothe the short-lived grass, much more will he clothe you that are made for immortality. Even the children of Nineveh are preferred before the gourd (Jon 4:10, Jon 4:11), much more the sons of Zion, that are in covenant with God. Observe the title he gives them (Mat 6:30), O ye of little faith. This may be taken, 1. As an encouragement to truth faith, though it be but weak; it entitles us to the divine care, and a promise of suitable supply. Great faith shall be commended, and shall procure great things, but little faith shall not be rejected, even that shall procure food and raiment. Sound believers shall be provided for, though they be not strong believers. The babes in the family are fed and clothed, as well as those that are grown up, and with a special care and tenderness; say not, I am but a child, but a dry tree (Isa 56:3, Isa 56:5), for though poor and needy yet the Lord thinketh on thee. Or, 2. It is rather a rebuke to weak faith, though it be true, Mat 14:31. It intimates what is at the bottom of all our inordinate care and thoughtfulness; it is owing to the weakness of our faith, and the remains of unbelief in us. If we had but more faith, we should have less care. 3. Which of you, the wisest, the strongest of you, by taking thought, can add one cubit to his stature? (Mat 6:27) to his age, so some; but the measure of a cubit denotes it to be meant of the stature, and the age at longest is but a span, Psa 39:5. Let us consider, (1.) We did not arrive at the stature we are of by our own care and thought, but by the providence of God. An infant of a span long has grown up to be a man of six feet, and how was one cubit after another added to his stature? not by his own forecast or contrivance; he grew he knew not how, by the power and goodness of God. Now he that made our bodies, and made them of such size, surely will take care to provide for them. Note, God is to be acknowledged in the increase of our bodily strength and stature, and to be trusted for all needful supplies, because he has made it to appear, that he is mindful for the body. The growing age is the thoughtless, careless age, yet we grow; and shall not he who reared us to this, provide for us now we are reared? (2.) We cannot alter the stature we are of, if we would: what a foolish and ridiculous thing would it be for a man of low stature to perplex himself, to break his sleep, and beat his brains, about it, and to be continually taking thought how he might be a cubit higher; when, after all, he knows he cannot effect it, and therefore he had better be content and take it as it is! We are not all of a size, yet the difference in stature between one and another is not material, nor of any great account; a little man is ready to wish he were as tall as such a one, but he knows it is to no purpose, and therefore does as well as he can with it. Now as we do in reference to our bodily stature, so we should do in reference to our worldly estate. [1.] We should not covet an abundance of the wealth of this world, any more than we would covet the addition of a cubit to one's stature, which is a great deal in a man's height; it is enough to grow by inches; such an addition would but make one unwieldy, and a burden to one's self. [2.] We must reconcile ourselves to our state, as we do to our stature; we must set the conveniences against the inconveniences, and so make a virtue of necessity: what cannot be remedied must be made the best of. We cannot alter the disposals of Providence, and therefore must acquiesce in them, accommodate ourselves to them, and relieve ourselves, as well as we can, against inconveniences, as Zaccheus against the inconvenience of his stature, by climbing into the tree. 4. After all these things do the Gentiles seek, Mat 6:32. Thoughtfulness about the world is a heathenish sin, and unbecoming Christians. The Gentiles seek these things, because they know not better things; they are eager for this world, because they are strangers to a better; they seek these things with care and anxiety, because they are without God in the world, and understand not his providence. They fear and worship their idols, but know not how to trust them for deliverance and supply, and, therefore, are themselves full of care; but it is a shame for Christians, who build upon nobler principles, and profess a religion which teaches them not only that there is a Providence, but that there are promises made to the good of the life that now is, which teaches them a confidence in God and a contempt of the world, and gives such reasons for both; it is a shame for them to walk as Gentiles walk, and to fill their heads and hearts with these things. 5. Your heavenly Father knows ye have need of all these things; these necessary things, food and raiment; he knows our wants better than we do ourselves; though he be in heaven, and his children on earth, he observes what the least and poorest of them has occasion for (Rev 2:9), I know thy poverty. You think, if such a good friend did not but know your wants and straits, you would soon have relief: your God knows them; and he is your Father that loves you and pities you, and is ready to help you; your heavenly Father, who has wherewithal to supply all your needs: away, therefore, with all disquieting thoughts and cares; go to thy Father; tell him, he knows that thou has need of such and such things; he asks you, Children, have you any meat? Joh 21:5. Tell him whether you have or have not. Though he knows our wants, he will know them from us; and when we have opened them to him, let us cheerfully refer ourselves to his wisdom, power, and goodness, for our supply. Therefore, we should ease ourselves of the burthen of care, by casting it upon God, because it is he that careth for us (Pe1 5:7), and what needs all this ado? If he care, why should be care? 6. Seek first the kingdom of God, and his righteousness, and all these things shall be added unto you. Mat 6:33. Here is a double argument against the sin of thoughtfulness; take no thought for your life, the life of the body; for, (1.) You have greater and better things to take thought about, the life of your soul, your eternal happiness; that is the one thing needful (Luk 10:42), about which you should employ your thoughts, and which is commonly neglected in those hearts wherein worldly cares have the ascendant. If we were but more careful to please God, and to work out our own salvation, we should be less solicitous to please ourselves, and work out an estate in the world. Thoughtfulness for our souls in the most effectual cure of thoughtfulness for the world. (2.) You have a surer and easier, a safer and more compendious way to obtain the necessaries of this life, than by carking, and caring, and fretting about them; and that is, by seeking first the kingdom of God, and making religion your business: say not that this is the way to starve, no, it is the way to be well provided for, even in this world. Observe here, [1.] The great duty required: it is the sum and substance of our whole duty: "Seek first the kingdom of God, mind religion as your great and principle concern." Our duty is to seek; to desire, pursue, and aim at these things; it is a word that has in it much of the constitution of the new covenant in favour of us; though we have not attained, but in many things fail and come short, sincere seeking (a careful concern and an earnest endeavor) is accepted. Now observe, First, The object of this seeking; The kingdom of God, and his righteousness; we must mind heaven as our end, and holiness as our way. "Seek the comforts of the kingdom of grace and glory as your felicity. Aim at the kingdom of heaven; press towards it; give diligence to make it sure; resolve not to take up short of it; seek for this glory, honour, and immortality; prefer heaven and heavenly blessings far before earth and earthly delights." We make nothing of our religion, if we do not make heaven of it. And with the happiness of this kingdom, seek the righteousness of it; God's righteousness, the righteousness which he requires to be wrought in us, and wrought by us, such as exceeds that of the scribes and Pharisees; we must follow peace and holiness, Heb 12:14. Secondly, The order of it. Seek first the kingdom of God. Let your care for your souls and another world take the place of all other cares: and let all the concerns of this life be made subordinate to those of the life to come: we must seek the things of Christ more than our own things; and if every they come in competition, we must remember to which we are to give the preference. "Seek these things first; first in thy days: let the morning of thy youth be dedicated to God. Wisdom must be sought early; it is good beginning betimes to be religious. Seek the first every day; let waking thoughts be of God." Let this be our principle, to do that first which is most needful, and let him that is the First, have the first. [2.] The gracious promise annexed; all these things, the necessary supports of life, shall be added unto you; shall be given over and above; so it is in the margin. You shall have what you seek, the kingdom of God and his righteousness, for never any sought in vain, that sought in earnest; and besides that, you shall have food and raiment, by way of overplus; as he that buys goods has paper and packthread given him in the bargain. Godliness has the promise of the life that now is, Ti1 4:8. Solomon asked wisdom, and had that and other things added to him, Ch2 1:11, Ch2 1:12. O what a blessed change would it make in our hearts and lives, did we but firmly believe this truth, that the best way to be comfortably provided for in this world, is to be most intent upon another world! We then begin at the right end of our work, when we begin with God. If we give diligence to make sure to ourselves the kingdom of God and the righteousness thereof, as to all the things of this life, Jehovah-jireh - the Lord will provide as much of them as he sees good for us, and more we would not wish for. Have we trusted in him for the portion of our inheritance at our end, and shall we not trust him for the portion of our cup, in the way to it? God's Israel were not only brought to Canaan at last, but had their charges borne through the wilderness. O that we were more thoughtful about the things that are not seen, that are eternal, and then the less thoughtful we should be, and the less thoughtful we should need to be, about the things that are seen, that are temporal! Also regard not your stuff, Gen 45:20, Gen 45:23. 7. The morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof, Mat 6:34. We must not perplex ourselves inordinately about future events, because every day brings along with it its own burthen of cares and grievances, as, if we look about us, and suffer not our fears to betray the succours which grace and reason offer, it brings along with it its own strength and supply too. So that we are here told, (1.) That thoughtfulness for the morrow is needless; Let the morrow take thought for the things of itself. If wants and troubles be renewed with the day, there are aids and provisions renewed likewise; compassions, that are new every morning, Lam 3:22, Lam 3:23. The saints have a Friend that is their arm every morning, and gives out fresh supplies daily (Isa 33:2), according as the business of every day requires (Ezr 3:4), and so he keeps his people in constant dependence upon him. Let us refer it therefore to the morrow's strength, to do the morrow's work, and bear the morrow's burthen. Tomorrow, and the things of it, will be provided for without us; why need we anxiously care for that which is so wisely cared for already? This does not forbid a prudent foresight, and preparation accordingly, but a perplexing solicitude, and a prepossession of difficulties and calamities, which may perhaps never come, or if they do, may be easily borne, and the evil of them guarded against. The meaning is, let us mind present duty, and then leave events to God; do the work of the day in its day, and then let tomorrow bring its work along with it. (2.) That thoughtfulness for the morrow is one of those foolish and hurtful lusts, which those that will be rich fall into, and one of the many sorrows, wherewith they pierce themselves through. Sufficient unto the day is the evil thereof. This present day has trouble enough attending it, we need not accumulate burthens by anticipating our trouble, nor borrow perplexities from tomorrow's evils to add to those of this day. It is uncertain what tomorrow's evils may be, but whatever they be, it is time enough to take thought about them when they come. What a folly it is to take that trouble upon ourselves this day by care and fear, which belongs to another day, and will be never the lighter when it comes? Let us not pull that upon ourselves all together at once, which Providence has wisely ordered to be borne by parcels. The conclusion of this whole matter then is, that it is the will and command of the Lord Jesus, that his disciples should not be their own tormentors, nor make their passage through this world more dark and unpleasant, by their apprehension of troubles, than God has made it by the troubles themselves. By our daily prayers we may procure strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us.

It is not certain whether this discourse was at the feast of dedication in the winter (spoken of Joh 10:22), which may be taken as the date, not only of what follows, but of what goes before (that which countenances this is, that Christ, in his discourse there, carries on the metaphor of the sheep, Joh 10:26, Joh 10:27, whence it seems that that discourse and this were at the same time); or whether this was a continuation of his parley with the Pharisees, in the close of the foregoing chapter. The Pharisees supported themselves in their opposition to Christ with this principle, that they were the pastors of the church, and that Jesus, having no commission from them, was an intruder and an impostor, and therefore the people were bound in duty to stick to then, against him. In opposition to this, Christ here describes who were the false shepherds, and who the true, leaving them to infer what they were. I. Here is the parable or similitude proposed (Joh 10:1-5); it is borrowed from the custom of that country, in the management of their sheep. Similitudes, used for the illustration of divine truths, should be taken from those things that are most familiar and common, that the things of God be not clouded by that which should clear them. The preface to this discourse is solemn: Verily, verily, I say unto you, - Amen, amen. This vehement asseveration intimates the certainty and weight of what he said; we find amen doubled in the church's praises and prayers, Psa 41:13; Psa 72:19; Psa 89:52. If we would have our amens accepted in heaven, let Christ's amens be prevailing on earth; his repeated amens. 1. In the parable we have, (1.) The evidence of a thief and robber, that comes to do mischief to the flock, and damage to the owner, Joh 10:1. He enters not by the door, as having no lawful cause of entry, but climbs up some other way, at a window, or some breach in the wall. How industrious are wicked people to do mischief! What plots will they lay, what pains will they take, what hazards will they run, in their wicked pursuits! This should shame us out of our slothfulness and cowardice in the service of God. (2.) The character that distinguishes the rightful owner, who has a property in the sheep, and a care for them: He enters in by the door, as one having authority (Joh 10:2), and he comes to do them some good office or other, to bind up that which is broken, and strengthen that which is sick, Eze 34:16. Sheep need man's care, and, in return for it, are serviceable to man (Co1 9:7); they clothe and feed those by whom they are coted and fed. (3.) The ready entrance that the shepherd finds: To him the porter openeth, Joh 10:3. Anciently they had their sheepfolds within the outer gates of their houses, for the greater safety of their flocks, so that none could come to them the right way, but such as the porter opened to or the master of the house gave the keys to. (4.) The care he takes and the provision he makes for his sheep. The sheep hear his voice, when he speaks familiarly to them, when they come into the fold, as men now do to their dogs and horses; and, which is more, he calls his own sheep by name, so exact is the notice he takes of them, the account he keeps of them; and he leads them our from the fold to the green pastures; and (Joh 10:4, Joh 10:5) when he turns them out to graze he does not drive them, but (such was the custom in those times) he goes before them, to prevent any mischief or danger that might meet them, and they, being used to it, follow him, and are safe. (5.) The strange attendance of the sheep upon the shepherd: They know his voice, so as to discern his mind by it, and to distinguish it from that of a stranger (for the ox knows his owner, Isa 1:3), and a stranger will they not follow, but, as suspecting some ill design, will flee from him, not knowing his voice, but that it is not the voice of their own shepherd. This is the parable; we have the key to it, Eze 34:31 : You my flock are men, and I am your God. 2. Let us observe from this parable, (1.) That good men are fitly compared to sheep. Men, as creatures depending on their Creator, are called the sheep of his pasture. Good men, as new creatures, have the good qualities of sheep, harmless and inoffensive as sheep; meek and quiet, without noise; patient as sheep under the hand both of the shearer and of the butcher; useful and profitable, tame and tractable, to the shepherd, and sociable one with another, and much used in sacrifices. (2.) The church of God in the world is a sheepfold, into which the children of God that were scattered abroad are gathered together (Joh 11:52), and in which they are united and incorporated; it is a good fold, Eze 34:14. See Mic 2:12. This fold is well fortified, for God himself is as a wall of fire about it, Zac 2:5. (3.) This sheepfold lies much exposed to thieves and robbers; crafty seducers that debauch and deceive, and cruel persecutors that destroy and devour; grievous wolves (Act 20:29); thieves that would steal Christ's sheep from him, to sacrifice them to devils, or steal their food from them, that they might perish for lack of it; wolves in sheep's clothing, Mat 7:15. (4.) The great Shepherd of the sheep takes wonderful care of the flock and of all that belong to it. God is the great Shepherd, Psa 23:1. He knows those that are his calls them by name, marks them for himself, leads them out to fat pastures, makes them both feed and rest there, speaks comfortably to them, guards them by his providence, guides them by his Spirit and word, and goes before them, to set them in the way of his steps. (5.) The under-shepherds, who are entrusted to feed the flock of God, ought to be careful and faithful in the discharge of that trust; magistrates must defend them, and protect and advance all their secular interests; ministers must serve them in their spiritual interests, must feed their souls with the word of God faithfully opened and applied, and with gospel ordinances duly administered, taking the oversight of them. They must enter by the door of a regular ordination, and to such the porter will open; the Spirit of Christ will set before them an open door, give them authority in the church, and assurance in their own bosoms. They must know the members of their flocks by name, and watch over them; must lead them into the pastures of public ordinances, preside among them, be their mouth to God and God's to them; and in their conversation must be examples to the believers. (6.) Those who are truly the sheep of Christ will be very observant of their Shepherd, and very cautious and shy of strangers. [1.] They follow their Shepherd, for they know his voice, having both a discerning ear, and an obedient heart. [2.] They flee from a stranger, and dread following him, because they know not his voice. It is dangerous following those in whom we discern not the voice of Christ, and who would draw us from faith in him to fancies concerning him. And those who have experienced the power and efficacy of divine truths upon their souls, and have the savour and relish of them, have a wonderful sagacity to discover Satan's wiles, and to discern between good and evil. II. The Jew's ignorance of the drift and meaning of this discourse (Joh 10:6): Jesus spoke this parable to them, this figurative, but wise, elegant, and instructive discourse, but they understood not what the things were which he spoke unto them, were not aware whom he meant by the thieves and robbers and whom by the good Shepherd. It is the sin and shame of many who hear the word of Christ that they do not understand it, and they do not because they will not, and because they will mis-understand it. They have no acquaintance with, nor taste of, the things themselves, and therefore do not understand the parables and comparisons with which they are illustrated. The Pharisees had a great conceit of their own knowledge, and could not bear that it should be questioned, and yet they had not sense enough to understand the things that Jesus spoke of; they were above their capacity. Frequently the greatest pretenders to knowledge are most ignorant in the things of God. III. Christ's explication of this parable, opening the particulars of it fully. Whatever difficulties there may be in the sayings of the Lord Jesus, we shall find him ready to explain himself, if we be but willing to understand him. We shall find one scripture expounding another, and the blessed Spirit interpreter to the blessed Jesus. Christ, in the parable, had distinguished the shepherd from the robber by this, that he enters in by the door. Now, in the explication of the parable, he makes himself to be both the door by which the shepherd enters and the shepherd that enters in by the door. Though it may be a solecism in rhetoric to make the same person to be both the door and the shepherd, it is no solecism in divinity to make Christ to have his authority from himself, as he has life in himself; and himself to enter by his own blood, as the door, into the holy place. 1. Christ is the door. This he saith to those who pretended to seek for righteousness, but, like the Sodomites, wearied themselves to find the door, where it was not to be found. He saith it to the Jews, who would be thought God's only sheep, and to the Pharisees, who would be thought their only shepherds: I am the door of the sheepfold; the door of the church. (1.) In general, [1.] He is as a door shut, to keep out thieves and robbers, and such as are not fit to be admitted. The shutting of the door is the securing of the house; and what greater security has the church of God than the interposal of the Lord Jesus, and his wisdom, power, and goodness, betwixt it and all its enemies? [2.] He is as a door open for passage and communication. First, By Christ, as the door, we have our first admission into the flock of God, Joh 14:6. Secondly, We go in and out in a religious conversation, assisted by him, accepted in him; waling up and down in his name, Zac 10:12. Thirdly, By him God comes to his church, visits it, and communicates himself to it. Fourthly, By him, as the door, the sheep are at last admitted into the heavenly kingdom, Mat 25:34. (2.) More particularly, [1.] Christ is the door of the shepherds, so that none who come not in by him are to be accounted pastors, but (according to the rule laid down, Joh 10:1) thieves and robbers (though they pretended to be shepherds); but the sheep did not hear them. This refers to all those that had the character of shepherds in Israel, whether magistrates or ministers, that exercised their office without any regard to the Messiah, or any other expectations of him than what were suggested by their own carnal interest. Observe, First, The character given of them: they are thieves and robbers (Joh 10:8); all that went before him, not in time, many of them were faithful shepherds, but all that anticipated his commission, and went before he sent them (Jer 23:21), that assumed a precedency and superiority above him, as the antichrist is said to exalt himself, Th2 2:4. "The scribes, and Pharisees, and chief priests, all, even as many as have come before me, that have endeavoured to forestal my interest, and to prevent my gaining any room in the minds of people, by prepossessing them with prejudices against me, they are thieves and robbers, and steal those hearts which they have no title to, defrauding the right owner of his property." They condemned our Saviour as a thief and a robber, because he did not come in by them as the door, nor take out a license from them; but he shows that they ought to have received their commission from him, to have been admitted by him, and to have come after him, and because they did not, but stepped before him, they were thieves and robbers. They would not come in as his disciples, and therefore were condemned as usurpers, and their pretended commissions vacated and superseded. Note, Rivals with Christ are robbers of his church, however they pretend to be shepherds, nay, shepherds of shepherds. Secondly, The care taken to preserve the sheep from them: But the sheep did not hear them. Those that had a true savour of piety, that were spiritual and heavenly, and sincerely devoted to God and godliness, could by no means approve of the traditions of the elders, nor relish their formalities. Christ's disciples, without any particular instructions from their Master, made no conscience of eating with unwashen hands, or plucking the ears of corn on the sabbath day; for nothing is more opposite to true Christianity than Pharisaism is, nor any thing more disrelishing to a soul truly devout than their hypocritical devotions. [2.] Christ is the door of the sheep (Joh 10:9): By me (di emou - through me as the door) if any man enter into the sheepfold, as one of the flock, he shall be saved; shall not only by safe from thieves and robbers, but he shall be happy, he shall go in and out. Here are, First, Plain directions how to come into the fold: we must come in by Jesus Christ as the door. By faith in him, as the great Mediator between God and man, we come into covenant and communion with God. There is no entering into God's church but by coming into Christ's church; nor are any looked upon as members of the kingdom of God among men but those that are willing to submit to the grace and government of the Redeemer. We must now enter by the door of faith (Act 14:27), since the door of innocency is shut against us, and that pass become unpassable, Gen 3:24. Secondly, Precious promises to those who observe this direction. 1. They shall be saved hereafter; this is the privilege of their home. These sheep shall be saved from being distrained and impounded by divine justice for trespass done, satisfaction being made for the damage by their great Shepherd, saved from being a prey to the roaring lion; they shall be for ever happy. 2. In the mean time they shall go in and out and find pasture; this is the privilege of their way. They shall have their conversation in the world by the grace of Christ, shall be in his fold as a man at his own house, where he has free ingress, egress, and regress. True believers are at home in Christ; when they go out, they are not shut out as strangers, but have liberty to come in again; when they come in, they are not shut in as trespassers, but have liberty to go out. They go out to the field in the morning, they come into the fold at night; and in both the Shepherd leads and keeps them, and they find pasture in both: grass in the field, fodder in the fold. In public, in private, they have the word of God to converse with, by which their spiritual life is supported and nourished, and out of which their gracious desires are satisfied; they are replenished with the goodness of God's house. 2. Christ is the shepherd, Joh 10:11, etc. He was prophesied of under the Old Testament as a shepherd, Isa 40:11; Eze 34:23; Eze 37:24; Zac 13:7. In the New Testament he is spoken of as the great Shepherd (Heb 13:20), the chief Shepherd (Pe1 5:4), the Shepherd and bishop of our souls, Pe1 2:25. God, our great owner, the sheep of whose pasture we are by creation, has constituted his Son Jesus to be our shepherd; and here again and again he owns the relation. He has all that care of his church, and every believer, that a good shepherd has of his flock; and expects all that attendance and observance from the church, and every believer, which the shepherds in those countries had from their flocks. (1.) Christ is a shepherd, and not as the thief, not as those that came not in by the door. Observe, [1.] The mischievous design of the thief (Joh 10:10): The thief cometh not with any good intent, but to steal, and to kill, and to destroy. First, Those whom they steal, whose hearts and affections they steal from Christ and his pastures, they kill and destroy spiritually; for the heresies they privily bring in are damnable. Deceivers of souls are murderers of souls. Those that steal away the scripture by keeping it in an unknown tongue, that steal away the sacraments by maiming them and altering the property of them, that steal away Christ's ordinances to put their own inventions in the room of them, they kill and destroy; ignorance and idolatry are destructive things. Secondly, Those whom they cannot steal, whom they can neither lead, drive, nor carry away, from the flock of Christ, they aim by persecutions and massacres to kill and destroy corporally. He that will not suffer himself to be robbed is in danger of being slain. [2.] The gracious design of the shepherd; he is come, First, To give life to the sheep. In opposition to the design of the thief, which is to kill and destroy (which was the design of the scribes and Pharisees) Christ saith, I am come among men, 1. That they might have life. He came to put life into the flock, the church in general, which had seemed rather like a valley full of dry bones than like a pasture covered over with flocks. Christ came to vindicate divine truths, to purify divine ordinances, to redress grievances, and to revive dying zeal, to seek those of his flock that were lost, to bind up that which was broken (Eze 34:16), and this to his church is as life from the dead. He came to give life to particular believers. Life is inclusive of all good, and stands in opposition to the death threatened (Gen 2:17); that we might have life, as a criminal has when he is pardoned, as a sick man when he is cured, a dead man when he is raised; that we might be justified, sanctified, and at last glorified. 2. That they might have it more abundantly, kai perisson echōsin. As we read it, it is comparative, that they might have a life more abundant than that which was lost and forfeited by sin, more abundant than that which was promised by the law of Moses, length of days in Canaan, more abundant than could have been expected or than we are able to ask or think. But it may be construed without a note of comparison, that they might have abundance, or might have it abundantly. Christ came to give life and perisson ti - something more, something better, life with advantage; that in Christ we might not only live, but live comfortably, live plentifully, live and rejoice. Life in abundance is eternal life, life without death or fear of death, life and much more. Secondly, To give his life for the sheep, and this that he might give life to them (Joh 10:11): The good shepherd giveth his life for the sheep. 1. It is the property of every good shepherd to hazard and expose his life for the sheep. Jacob did so, when he would go through such a fatigue to attend them, Gen 31:40. So did David, when he slew the lion and the bear. Such a shepherd of souls was St. Paul, who would gladly spend, and be spent, for their service, and counted not his life dear to him, in comparison with their salvation. But, 2. It was the prerogative of the great Shepherd to give his life to purchase his flock (Act 20:28), to satisfy for their trespass, and to shed his blood to wash and cleanse them. (2.) Christ is a good shepherd, and not as a hireling. There were many that were not thieves, aiming to kill and destroy the sheep, but passed for shepherds, yet were very careless in the discharge of their duty, and through their neglect the flock was greatly damaged; foolish shepherds, idle shepherds, Zac 11:15, Zac 11:17. In opposition to these, [1.] Christ here calls himself the good shepherd (Joh 10:11), and again (Joh 10:14) ho poimēn ho kalos - that shepherd, that good Shepherd, whom God had promised. Note, Jesus Christ is the best of shepherds, the best in the world to take the over-sight of souls, none so skilful, so faithful, so tender, as he, no such feeder and leader, no such protector and healer of souls as he. [2.] He proves himself so, in opposition to all hirelings, Joh 10:12-14. Where observe, First, The carelessness of the unfaithful shepherd described (Joh 10:12, Joh 10:13); he that is a hireling, that is employed as a servant and is paid for his pains, whose own the sheep are not, who has neither profit nor loss by them, sees the wolf coming, or some other danger threatening, and leaves the sheep to the wolf, for in truth he careth not for them. Here is plain reference to that of the idol-shepherd, Zac 11:17. Evil shepherds, magistrates and ministers, are here described both by their bad principles and their bad practices. a. Their bad principles, the root of their bad practices. What makes those that have the charge of souls in trying times to betray their trust, and in quiet times not to mind it? What makes them false, and trifling, and self-seeking? It is because they are hirelings, and care not for the sheep. That is, (a.) The wealth of the world is the chief of their good; it is because they are hirelings. They undertook the shepherds' office, as a trade to live and grow rich by, not as an opportunity of serving Christ and doing good. It is the love of money, and of their own bellies, that carries them on in it. Not that those are hirelings who, while they serve at the altar, live, and live comfortably, upon the altar. The labourer is worthy of his meat; and a scandalous maintenance will soon make a scandalous ministry. But those are hirelings that love the wages more than the work, and set their hearts upon that, as the hireling is said to do, Deu 24:15. See Sa1 2:29; Isa 56:11; Mic 3:5, Mic 3:11. (b.) The work of their place is the least of their care. They value not the sheep, are unconcerned in the souls of others; their business is to be their brothers' lords, not their brothers' keepers or helpers; they seek their own things, and do not, like Timothy, naturally care for the state of souls. What can be expected but that they will flee when the wolf comes. He careth not for the sheep, for he is one whose own the sheep are not. In one respect we may say of the best of the under-shepherds that the sheep are not their own, they have not dominion over them not property in them (feed my sheep and my lambs, saith Christ); but in respect of dearness and affection they should be their own. Paul looked upon those as his own whom he called his dearly beloved and longed for. Those who do not cordially espouse the church's interests, and make them their own, will not long be faithful to them. b. Their bad practices, the effect of these bad principles, Joh 10:12. See here, (a.) How basely the hireling deserts his post; when he sees the wolf coming, though then there is most need of him, he leaves the sheep and flees. Note, Those who mind their safety more than their duty are an easy prey to Satan's temptations. (b.) How fatal the consequences are! the hireling fancies the sheep may look to themselves, but it does not prove so: the wolf catches them, and scatters the sheep, and woeful havoc is made of the flock, which will all be charged upon the treacherous shepherd. The blood of perishing souls is required at the hand of the careless watchmen. Secondly, See here the grace and tenderness of the good Shepherd set over against the former, as it was in the prophecy (Eze 34:21, Eze 34:22, etc.): I am the good Shepherd. It is matter of comfort to the church, and all her friends, that, however she may be damaged and endangered by the treachery and mismanagement of her under-officers, the Lord Jesus is, and will be, as he ever has been, the good Shepherd. Here are two great instances of the shepherd's goodness. a. His acquainting himself with his flock, with all that belong or in any wise appertain to his flock, which are of two sorts, both known to him: - (a.) He is acquainted with all that are now of his flock (Joh 10:14, Joh 10:15), as the good Shepherd (Joh 10:3, Joh 10:4): I know my sheep and am known of mine. Note, There is a mutual acquaintance between Christ and true believers; they know one another very well, and knowledge notes affection. [a.] Christ knows his sheep. He knows with a distinguishing eye who are his sheep, and who are not; he knows the sheep under their many infirmities, and the goats under their most plausible disguises. He knows with a favourable eye those that in truth are his own sheep; he takes cognizance of their state, concerns himself for them, has a tender and affectionate regard to them, and is continually mindful of them in the intercession he ever lives to make within the veil; he visits them graciously by his Spirit, and has communion with them; he knows them, that is, he approves and accepts of them, as Psa 1:6; Psa 37:18; Exo 33:17. [b.] He is known of them. He observes them with an eye of favour, and they observe him with an eye of faith. Christ's knowing his sheep is put before their knowing him, for he knew and loved us first (Jo1 4:19), and it is not so much our knowing him as our being known of him that is our happiness, Gal 4:9. Yet it is the character of Christ's sheep that they know him; know him from all pretenders and intruders; they know his mind, know his voice, know by experience the power of his death. Christ speaks here as if he gloried in being known by his sheep, and thought their respect an honour to him. Upon this occasion Christ mentions (Joh 10:15) the mutual acquaintance between his Father and himself: As the Father knoweth me, even so know I the Father. Now this may be considered, either, First, As the ground of that intimate acquaintance and relation which subsist between Christ and believers. The covenant of grace, which is the bond of this relation, is founded in the covenant of redemption between the Father and the Son, which, we may be sure, stands firm; for the Father and the Son understood one another perfectly well in that matter, and there could be no mistake, which might leave the matter at any uncertainty, or bring it into any hazard. The Lord Jesus knows whom he hath chosen, and is sure of them (Joh 13:18), and they also know whom they have trusted, and are sure of him (Ti2 1:12), and the ground of both is the perfect knowledge which the Father and the Son had of one another's mind, when the counsel of peace was between them both. Or, Secondly, As an apt similitude, illustrating the intimacy that is between Christ and believers. It may be connected with the foregoing words, thus: I know my sheep, and am known of mine, even as the Father knows me, and I know the Father; compare Joh 17:21. 1. As the Father knew the Son, and loved him, and owned him in his sufferings, when he was led as a sheep to the slaughter, so Christ knows his sheep, and has a watchful tender eye upon them, will be with them when they are left alone, as his Father was with him. 2. As the Son knew the Father, loved and obeyed him, and always did those things that pleased him, confiding in him as his God even when he seemed to forsake him, so believers know Christ with an obediential fiducial regard. (b.) He is acquainted with those that are hereafter to be of this flock (Joh 10:16): Other sheep I have, have a right to and an interest in, which are not of this fold, of the Jewish church; them also I must bring. Observe, [a.] The eye that Christ had to the poor Gentiles. He had sometimes intimated his special concern for the lost sheep of the house of Israel; to them indeed his personal ministry was confined; but, saith he, I have other sheep. Those who in process of time should believe in Christ, and be brought into obedience to him from among the Gentiles, are here called sheep, and he is said to have them, though as yet they were uncalled, and many of them unborn, because they were chosen of God, and given to Christ in the counsels of divine love from eternity. Christ has a right, by virtue of the Father's donation and his own purchase, to many a soul of which he has not yet the possession; thus he had much people in Corinth, when as yet it lay in wickedness, Act 18:10. "Those other sheep I have," saith Christ, "I have them on my heart, have them in my eye, am as sure to have them as if I had them already." Now Christ speaks of those other sheep, First, To take off the contempt that was put upon him, as having few followers, as having but a little flock, and therefore, if a good shepherd, yet a poor shepherd: "But," saith he, "I have more sheep than you see." Secondly, To take down the pride and vain-glory of the Jews, who thought the Messiah must gather all his sheep from among them. "No," saith Christ, "I have others whom I will set with the lambs of my flock, though you disdain to set them with the dogs of your flock." [b.] The purposes and resolves of his grace concerning them: "Them also I must bring, bring home to God, bring into the church, and, in order to this, bring off from their vain conversation, bring them back from their wanderings, as that lost sheep," Luk 15:5. But why must he bring them? What was the necessity? First, The necessity of their case required it: "I must bring, or they must be left to wander endlessly, for, like sheep, they will never come back of themselves, and no other can or will bring them." Secondly, The necessity of his own engagements required it; he must bring them, or he would not be faithful to his trust, and true to his undertaking. "They are my own, bought and paid for, and therefore I must not neglect them nor leave them to perish." He must in honour bring those with whom he was entrusted. [c.] The happy effect and consequence of this, in two things: - First, "They shall hear my voice. Not only my voice shall be heard among them (whereas they have not heard, and therefore could not believe, now the sound of the gospel shall go to the ends of the earth), but it shall be heard by them; I will speak, and give to them to hear." Faith comes by hearing, and our diligent observance of the voice of Christ is both a means and an evidence of our being brought to Christ, and to God by him. Secondly, There shall be one fold and one shepherd. As there is one shepherd, so there shall be one fold. Both Jews and Gentiles, upon their turning to the faith of Christ, shall be incorporated in one church, be joint and equal sharers in the privileges of it, without distinction. Being united to Christ, they shall unite in him; two sticks shall become one in the hand of the Lord. Note, One shepherd makes one fold; one Christ makes one church. As the church is one in its constitution, subject to one head, animated by one Spirit, and guided by one rule, so the members of it ought to be one in love and affection, Eph 4:3-6. b. Christ's offering up himself for his sheep is another proof of his being a good shepherd, and in this he yet more commended his love, Joh 10:15, Joh 10:17, Joh 10:18. (a.) He declares his purpose of dying for his flock (Joh 10:15): I lay down my life for the sheep. He not only ventured his life for them (in such a case, the hope of saving it might balance the fear of losing it), but he actually deposited it, and submitted to a necessity of dying for our redemption; tithēmi - I put it as a pawn or pledge; as purchase-money paid down. Sheep appointed for the slaughter, ready to be sacrificed, were ransomed with the blood of the shepherd. He laid down his life, huper tōn probatōn, not only for the good of the sheep, but in their stead. Thousands of sheep had been offered in sacrifice for their shepherds, as sin-offerings, but here, by a surprising reverse, the shepherd is sacrificed for the sheep. When David, the shepherd of Israel, was himself guilty, and the destroying angel drew his sword against the flock for his sake, with good reason did he plead, These sheep, what evil have they done? Let thy hand be against me, Sa2 24:17. But the Son of David was sinless and spotless; and his sheep, what evil have they not done? Yet he saith, Let thine hand be against me. Christ here seems to refer to that prophecy, Zac 13:7, Awake, O sword, against my shepherd; and, though the smiting of the shepherd be for the present the scattering of the flock, it is in order to the gathering of them in. (b.) He takes off the offence of the cross, which to many is a stone of stumbling, by four considerations: - [a.] That his laying down his life for the sheep was the condition, the performance of which entitled him to the honours and powers of his exalted state (Joh 10:17): "Therefore doth my Father love me, because I lay down my life. Upon these terms I am, as Mediator, to expect my Father's acceptance and approbation, and the glory designed me - that I become a sacrifice for the chosen remnant." Not but that, as the Son of God, he was beloved of his Father from eternity, but as God - man, as Immanuel, he was therefore beloved of the Father because he undertook to die for the sheep; therefore God's soul delighted in him as his elec

We have here a further account of the services and sufferings of Paul and Barnabas. I. How Paul was stoned and left for dead, but miraculously came to himself again, Act 14:19, Act 14:20. They fell upon Paul rather than Barnabas, because Paul, being the chief speaker, galled and vexed them more than Barnabas did. Now observe here, 1. How the people were incensed against Paul; not by any injury they pretended he had done them (if they took it for an affront that he would not let them misplace divine honours upon him, when they considered themselves they would easily forgive him that wrong), but there came certain Jews from Antioch, hearing, it is likely, and vexed to hear, what respect was shown to Paul and Barnabas at Lystra; and they incensed the people against them, as factious, seditious, dangerous persons, not fit to be harboured. See how restless the rage of the Jews was against the gospel of Christ; they could not bear that it should have footing any where. 2. To what degree they were incensed by these barbarous Jews: they were irritated to such a degree that the mob rose and stoned Paul, not by a judicial sentence, but in a popular tumult; they threw stones at him, with which they knocked him down, and then drew him out of the city, as one not fit to live in it, or drew him out upon a sledge or in a cart, to bury him, supposing he had been dead. So strong is the bias of the corrupt and carnal heart to that which is evil, even in contrary extremes, that, as it is with great difficulty that men are restrained from evil on one side, so it is with great ease that they are persuaded to evil on the other side. See how fickle and mutable the minds of carnal worldly people are, that do not know and consider things. Those that but the other day would have treated the apostles as more than men now treat them as worse than brutes, as the worst of men, as the worst of male-factors. Today Hosanna, tomorrow Crucify; today sacrificed to, tomorrow sacrificed. We have an instance of a change the other way, ch. 28. This man is a murderer, Act 28:4; no doubt he is a god, Act 28:6. Popular breath turns like the wind. If Paul would have been Mercury, he might have been enthroned, nay, he might have been enshrined; but, if he will be a faithful minister of Christ, he shall be stoned, and thrown out of the city. Thus those who easily submit to strong delusions hate to receive the truth in the love of it. 3. How he was delivered by the power of God: When he was drawn out of the city, the disciples stood round about him, Act 28:20. It seems there were some here at Lystra that became disciples, that found the mean between deifying the apostles and rejecting them; and even these new converts had courage to own Paul when he was thus run down, though they had reason enough to fear that the same that stoned him would stone them for owning him. They stood round about him, as a guard to him against the further outrage of the people - stood about him to see whether he were alive or dead; and all of a sudden he rose up. Though he was not dead, yet he was ill crushed and bruised, no doubt, and fainted away; he was in a deliquium, so that it was not without a miracle that he came so soon to himself, and was so well as to be able to go into the city. Note, God's faithful servants, though they may be brought within a step of death, and may be looked upon as dead both by friends and enemies, shall not die as long as he has work for them to do. They are cast down, but not destroyed, Co2 4:9. II. How they went on with their work, notwithstanding the opposition they met with. All the stones they threw at Paul could not beat him off from his work: They drew him out of the city (Act 14:19), but, as one that set them at defiance, he came into the city again, to show that he did not fear them; none even of these things move him. However, their being persecuted here is a known indication to them to seek for opportunities of usefulness elsewhere, and therefore for the present they quit Lystra. 1. They went to break up and sow fresh ground at Derbe. Thither the next day Paul and Barnabas departed, a city not far off; there they preached the gospel, there they taught many, Act 14:21. And it should seem that Timothy was of that city, and was one of the disciples that now attended Paul, had met him at Antioch and accompanied him in all this circuit; for, with reference to this story, Paul tells him how fully he had known the afflictions he endured at Antioch, Iconium, and Lystra, Ti2 3:10, Ti2 3:11. Nothing is recorded that happened at Derbe. 2. They returned, and went over their work again, watering what they had sown; and, having staid as long as they thought fit at Derbe, they came back to Lystra, to Iconium, and Antioch, the cities where they had preached, Act 14:21. Now, as we have had a very instructive account of the methods they took in laying the foundation, and beginning the good work, so here we have the like of their building upon that foundation, and carrying on that good work. Let us see what they did, (1.) They confirmed the souls of the disciples; that is, they inculcated that upon them which was proper to confirm them, Act 14:22. Young converts are apt to waver, and a little thing shocks them. Their old acquaintances beg they will not leave them. Those that they look upon to be wiser than themselves set before them the absurdity, indecency, and danger, of a change. They were allured, by the prospect of preferment, to stick to the traditions of their fathers; they are frightened with the danger of swimming against the stream. All this tempts them to think of making a retreat in time; but the apostles come and tell them that this is the true grace of God wherein they stand, and therefore they must stand to it that there is no danger like that of losing their part in Christ, no advantage like that of keeping their hold of him; that, whatever their trials may be, they shall have strength from Christ to pass through them; and, whatever their losses may be, they shall be abundantly recompensed. And this confirms the souls of the disciples; it fortifies their pious resolutions, in the strength of Christ, to adhere to Christ whatever it may cost them. Note, [1.] Those that are converted need to be confirmed; those that are planted need to be rooted. Ministers' work is to establish saints as well as to awaken sinners. Non minor est virtus quam quoerere parta tueri - To retain is sometimes as difficult as to acquire. Those that were instructed in the truth must know the certainty of the things in which they have been instructed; and those that are resolved must be fixed in their resolutions. [2.] True confirmation is confirmation of the soul; it is not binding the body by severe penalties on apostates, but binding the soul. The best ministers can do this only by pressing those things which are proper to bind the soul; it is the grace of God, and nothing less, that can effectually confirm the souls of the disciples, and prevent their apostasy. (2.) They exhorted them to continue in the faith; or, as it may be read, they encouraged them. They told them it was both their duty and interest to persevere; to abide in the belief of Christ's being the Son of God, and the Saviour of the world. Note, Those that are in the faith are concerned to continue in the faith, notwithstanding all the temptations they may be under to desert it, from the smiles or frowns of this world. And it is requisite that they should often be exhorted to do so. Those that are continually surrounded with temptations to apostasy have need to be continually attended with pressing exhortations to perseverance. (3.) That which they insisted most upon was that we must through much tribulation enter into the kingdom of God. Not only they must, but we must; it must be counted upon that all who will go to heaven must expect tribulation and persecution in their way thither. But is this the way to confirm the souls of the disciples, and to engage them to continue in the faith? One would think it would rather shock them, and make them weary. No, as the matter is fairly stated and taken entire, it will help to confirm them, and fix them for Christ. It is true they will meet with tribulation, with much tribulation; that is the worst of it: but then, [1.] It is so appointed. They must undergo it, there is no remedy, the matter is already fixed, and cannot be altered. He that has the sovereign disposal of us has determined it to be our lot that all that will live godly in Christ Jesus should suffer persecution; and he that has the sovereign command over us has determined this to be our duty, that all that will be Christ's disciples must take up their cross. When we gave up our names to Jesus Christ it was what we agreed to; when we sat down and counted the cost, if we reckoned aright, it was what we counted upon; so that if tribulation and persecution arise because of the word it is but what we had notice of before, it must be so: he performeth the thing that is appointed for us. The matter is fixed unalterably; and shall the rock be for us removed out of its place? [2.] It is the lot of the leaders in Christ's army, as well as of the soldiers. It is not only you, but we, that (if it be thought a hardship) are subject to it; therefore, as your own sufferings must not be a stumbling-block to you, so neither must ours; see Th1 3:3. Let none be moved by our afflictions, for you yourselves know that we are appointed thereunto. As Christ did not put the apostles upon any harder service than what he underwent before them, so neither did the apostles put the ordinary Christians. [3.] It is true we must count upon much tribulation, but this is encouraging, that we shall get through it; we shall not be lost and perish in it. It is a Red Sea, but the Lord has opened a way through it, for the redeemed of the Lord to pass over. We must go down to trouble, but we shall come up again. [4.] We shall not only get through it, but get through it into the kingdom of God; and the joy and glory of the end will make abundant amends for all the difficulties and hardships we may meet with in the way. It is true we must go by the cross, but it is as true that if we keep in the way, and do not turn aside nor turn back, we shall go to the crown, and the believing prospect of this will make the tribulation easy and pleasant. (4.) They ordained them elders, or presbyters, in every church. Now at this second visit they settled them in some order, formed them into religious societies under the guidance of a settled ministry, and settled that distinction between those that are taught in the word and those that teach. [1.] Every church had its governors or presidents, whose office it was to pray with the members of the church, and to preach to them in their solemn assemblies, to administer all gospel ordinances to them, and to take the oversight of them, to instruct the ignorant, warn the unruly, comfort the feeble-minded, and convince gainsayers. It is requisite that every particular church should have one or more such to preside in it. [2.] Those governors were then elders, that had in their qualification the wisdom and gravity of seniors, and had in their commission the authority and command of seniors: not to make new laws (this is the prerogative of the Prince, the great Lawgiver; the government of the church is an absolute monarchy, and the legislative power entirely in Christ), but to see to the observance and execution of the laws Christ has made; and so far they are to be obeyed and submitted to. [3.] These elders were ordained. The qualifications of such as were proposed or proposed themselves (whether the apostles or the people put them up) were judged of by the apostles, as most fit to judge; and they, having devoted themselves, were solemnly set apart to the work of the ministry, and bound to it. [4.] These elders were ordained to them, to the disciples, to their service, for their good. Those that are in the faith have need to be built up in it, and have need of the elders' help therein - the pastors and teachers, who are to edify the body of Christ. (5.) By prayer joined with fasting they commended them to the Lord, to the Lord Jesus, on whom they believed. Note, [1.] Even when persons are brought to believe, and that sincerely, yet ministers' care concerning them is not over; there is need of watching over them still, instructing and admonishing them still; there is still that lacking in their faith which needs to be perfected. [2.] The ministers that take most care of those that believe must after all commend them to the Lord, and put them under the protection and guidance of his grace: Lord, keep them through thine own name. To his custody they must commit themselves, and their ministers must commit them. [3.] It is by prayer that they must be commended to the Lord. Christ, in his prayer (Jn. 17), commended his disciples to his Father: Thine they were, and thou gavest them to me. Father, keep them. [4.] It is a great encouragement to us, in commending the disciples to the Lord, that we can say, "It is he in whom they believed; we commit to him those who have committed themselves to him, and who know they have believed in one who is able to keep what they and we have committed to him against that day," Ti2 1:12. [5.] It is good to join fasting with prayer, in token of our humiliation for sin, and in order to add vigour to our prayers. [6.] When we are parting with our friends, the best farewell is to commend them to the Lord, and to leave them with him. 3. They went on preaching the gospel in other places where they had been, but, as it should seem had not made so many converts as that now at their return they could form them into churches; therefore thither they came to pursue and carry on conversion-work. From Antioch they passed through Pisidia, the province in which that Antioch stood; thence they came into the province of Pamphylia, the head-city of which was Perga, where they had been before (Act 13:13), and came thither again to preach the word (Act 14:25), making a second offer, to see if they were now better disposed than they were before to receive the gospel. What success they had there we are not told, but that thence they went down to Attalia, a city of Pamphylia, on the sea-coast. They staid not long at a place, but wherever they came endeavoured to lay a foundation which might afterwards be built upon, and to sow the seeds which would in time produce a great increase. Now Christ's parables were explained, in which he compared the kingdom of heaven to a little leaven, which in time leavened the whole lump - to a grain of mustard-seed, which, though very inconsiderable at first, grew to a great tree - and to the seed which a man sowed in his ground, and it sprung up he knew not how. III. How they at length came back to Antioch in Syria, whence they had been sent forth upon this expedition. From Attalia they came by sea to Antioch, Act 14:26. And we are here told, 1. Why they came thither: because thence they had been recommended to the grace of God, and such a value did they put upon a solemn recommendation to the grace of God, though they had themselves a great interest in heaven, that they never thought they could show respect enough to those who had so recommended them. The brethren having recommended them to the grace of God, for the work which they fulfilled, now that they had fulfilled it they thought they owed them an account of it, that they might help them by their praises, as they had been helped by their prayers. 2. What account they gave them of their negociation (Act 14:27): They gathered the church together. It is probable that there were more Christians at Antioch than ordinarily met, or could meet, in one place, but on this occasion they called together the leading men of them; as the heads of the tribes are often called the congregation of Israel, so the ministers and principal members of the church at Antioch are called the church. Or perhaps as many of the people as the place would hold came together on this occasion. Or some met at one time, or in one place, and others at another. But when they had called them together, they gave them an account of two things - (1.) Of the tokens they had had of the divine presence with them in their labours: They rehearsed all that God had done with them. They did not tell what they had done (this would have savoured of vain-glory), but what God had done with them and by them. Note, The praise of all the little good we do at any time must be ascribed to God; for it is he that not only worketh in us both to will and to do, but then worketh with us to make what we do successful. God's grace can do any thing without ministers' preaching; but ministers' preaching, even Paul's, can do nothing without God's grace; and the operations of that grace must be acknowledged in the efficacy of the word. (2.) Of the fruit of their labours among the heathen. They told how God had opened the door of faith unto the Gentiles; had not only ordered them to be invited to the gospel feast, but had inclined the hearts of many of them to accept the invitation. Note, [1.] There is no entering into the kingdom of Christ but by the door of faith; we must firmly believe in Christ, or we have no part in him. [2.] It is God that opens the door of faith, that opens to us the truths we are to believe, opens our hearts to receive them, and makes this a wide door, and an effectual, into the church of Christ. [3.] We have reason to be thankful that God has opened the door of faith to the Gentiles, has both sent them his gospel, which is made known to all nations for the obedience of faith (Rom 16:26), and has also given them hearts to entertain the gospel. Thus the gospel was spread, and it shone more and more, and none was able to shut this door which God had opened; not all the powers of hell and earth. 3. How they disposed of themselves for the present: There they abode a long time with the disciples (Act 14:28), longer than perhaps at first they intended, not because they feared their enemies, but because they loved their friends, and were loth to part from them.

We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well. I. Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them: they had there no adversary nor evil occurrent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan's kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and daring spirit to be long out of danger. Observe, 1. To whom he makes this proposal - to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be in many ways serviceable one to another; and therefore should be forward both to borrow and lend assistance. Two are better than one. Every soldier has his comrade. 2. For whom the visit is designed: "Let us not presently begin new work, nor break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Sol 7:12. Let us go again and visit our brethren in every city where we have preached the word of the Lord." Observe, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most persecuted and despised; yet let us visit them. Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom them have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See Th1 3:5, Th1 3:6. 3. What was intended in this visit: "Let us see how they do," pōs echousi - how it is with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is probable that they frequently heard from them, "But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady." (2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them. II. The disagreement between Paul and Barnabas about an assistant; it was convenient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, Act 15:37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations. 2. Paul opposed it (Act 15:38): He thought not good to take him with them, ouk ēxiou - he did not think him worthy of the honour, nor fit for the service, who had departed from them, clandestinely as it should seem, without their knowledge, or wilfully, without their consent, from Pamphylia (Act 13:13), and went not with them to the work, because he was either lazy and would not take the pains that must be taken, or cowardly and would not run the hazard. He run his colours just as they were going to engage. It is probable that he promised very fair now that he would not do so again. But Paul thought it was not fit he should be thus honoured who had forfeited his reputation, nor thus employed who had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but, if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint, which will hardly be used again, Pro 25:19. III. The issue of this disagreement: it came to such a height that they separated upon it. The contention, the paroxysm (so the word is), the fit of passion which this threw them both into, was so sharp that they departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must part. Now here is that which is very humbling, and just matter of lamentation, and yet very instructive. For we see, 1. That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves (Act 14:15), and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem (Act 12:12), nor make the allowances he might have made to Barnabas's natural affection. But it was Barnabas's fault that he took this into consideration, in a case wherein the interest of Christ's kingdom was concerned, and indulged it too much. And they were certainly both in fault to be hot as to let the contention be sharp (it is to be feared they gave one another some hard words), as also to be so stiff as each to stick resolutely to his opinion, and neither to yield. It is a pity that they did not refer the matter to a third person, or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among them to interpose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land, and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas? We must own it was their infirmity, and is recorded for our admonition; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, "What if I was in a passion, were not Paul and Barnabas so?" No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it, it was the infirmity once of two of the best men that ever the world had. Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot. 2. That we are not to think it strange if there be differences among wise and good men; we were told before that such offences would come, and here is an instance of it. Even those that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in points of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity which never fails. 3. That these differences often prevail so far as to occasion separations. Paul and Barnabas, who were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! Now wonder the consequences are so fatal where they reign. IV. The good that was brought out of this evil-meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles (as Phi 1:12), but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them to serve his own purposes. 1. More places are hereby visited. Barnabas went one way; he sailed to Cyprus (v. 39), that famous island where they began their work (Act 13:4), and which was his own country, Act 4:36. Paul went another way into Cilicia, which was his own country, Act 21:39. Each seems to be influenced by his affection to his native soil, as usual (Nescio qu natale solum dulcedine cunctos ducit - There is something that attaches us all to our native soil), and yet God served his own purposes by it, for the diffusing of gospel light. 2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a very useful and successful hand, though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, and whom Peter calls his son, Pe1 5:13. (2.) Silas who was a new hand, and never yet employed in that work, nor intended to be, but to return to the service of the church at Jerusalem, had not God changed his mind (Act 15:33, Act 15:34), he is brought in, and engaged in that noble work. V. We may further observe, 1. That the church at Antioch seem to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit - a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards forfeit public honours and respect. But, when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church (Act 11:22) before they knew Paul; and therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and, though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace both to work upon him and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people. 2. That yet Paul afterwards seems to have had, though not upon second thoughts, yet upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy (Ti2 4:11), Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him (Col 4:10), which teaches us, (1.) That even those whom we justly condemn we should condemn moderately, and with a great deal of temper, because we know not but afterwards we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments that if it should prove so we may not afterwards be ashamed of them. (2.) That even those whom we have justly condemned, if afterwards they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to. 3. That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work (Act 15:41): He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal president. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of confirming those that believe, as well as in converting those that believe not.

Paul was a spiritual father, and as such a one we have him here adopting Timothy, and taking care of the education of many others who had been begotten to Christ by his ministry: and in all he appears to have been a wise and tender father. Here is, I. His taking Timothy into his acquaintance and under his tuition. One thing designed in the book of the Acts is to help us to understand Paul's epistles, two of which are directed to Timothy; it was therefore necessary that in the history of Paul we should have some account concerning him. And we are here accordingly told, 1. That he was a disciple, one that belonged to Christ, and was baptized, probably in his infancy, when his mother became a believer, as Lydia's household was baptized upon her believing, Act 16:15. Him, that was a disciple of Christ, Paul took to be his disciple, that he might further train him up in the knowledge and faith of Christ; he took him to be brought up for Christ. 2. That his mother was a Jewess originally, but believed in Christ; her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (Ti2 1:5), their sincerely embracing and adhering to the doctrine of Christ. 3. That his father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, Deu 7:3. Thou shalt no more give thy daughter to his son than take his daughter to thy son; yet this seems to have been limited to the nations that lived among them in Canaan, whom they were most in danger of infection from. Now because his father was a Greek he was not circumcised: for the entail of the covenant and the seal of it, as of other entails in that nation, went by the father, not by the mother; so that his father being no Jew he was not obliged to circumcision, nor entitled to it, unless when he grew up he did himself desire it. But, observe, though his mother could not prevail to have him circumcised in his infancy, because his father was of another mind and way, yet she educated him in the fear of God, that though he wanted the sign of the covenant he might not want the thing signified. 4. That he had gained a very good character among the Christians: he was well reported of by the brethren that were at Lystra and Iconium; he had not only an unblemished reputation, and was free from scandal, but he had a bright reputation, and great encomiums were given of him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighbouring cities, admired him, and spoke honourably of him. He had a name for good things with good people. 5. That Paul would have him to go forth with him, to accompany him, to give attendance on him, to receive instruction from him, and to join with him in the work of the gospel - to preach for him when there was occasion, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great parts, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, Ti2 1:4. 6. That Paul took him and circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, and, if it might be, acceptable among the Jews that abounded in those quarters. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry, if they were not invincibly prejudiced against him; and therefore, that they might not shun him as one unclean, because uncircumcised, he took him and circumcised him. Thus to the Jews he became as a Jew, that he might gain the Jews, and all things to all men, that he might gain some. He was against those who made circumcision necessary to salvation, but used it himself when it was conducive to edification; nor was he rigid in opposing it, as they were in imposing it. Thus, though he went not in this instance according to the letter of the decree, he went according to the spirit of it, which was a spirit of tenderness towards the Jews, and willingness to bring them off gradually from their prejudices. Paul made no difficulty of taking Timothy to be his companion, though he was uncircumcised; but the Jews would not hear him if he were, and therefore Paul will humour them herein. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Ghost upon him, Ti2 1:6. II. His confirming the churches which he had planted (Act 16:4, Act 16:5): He went through the cities where he had preached the word of the Lord, as he intended (Act 15:36), to enquire into their state. And we are told, 1. That they delivered them copies of the decrees of the Jerusalem synod, to be a direction to them in the government of themselves, and that they might have wherewith to answer the judaizing teachers, and to justify themselves in adhering to the liberty with which Christ had made them free. All the churches were concerned in that decree, and therefore it was requisite they should all have it well attested. Though Paul had for a particular reason circumcised Timothy, yet he would not have that drawn into a precedent; and therefore he delivered the decrees to the churches, to be religiously observed; for they must abide by the rule, and not be drawn from it by a particular example. 2. That this was of very good service to them. (1.) The churches were hereby established in the faith, Act 16:5. They were confirmed particularly in their opinion against the imposing of the ceremonial law upon the Gentiles; the great assurance and heat wherewith the judaizing teachers pressed the necessity of circumcision, and the plausible arguments they produced for it, had shocked them, so that they began to waver concerning it. But when they saw the testimony, not only of the apostles and elders, but of the Holy Ghost in them, against it, they were established, and did not longer waver about it. Note, Testimonies to truth, though they may not prevail to convince those that oppose it, may be of very good use to establish those that are in doubt concerning it, and to fix them. Nay, the design of this decree being to set aside the ceremonial law, and the carnal ordinances of that, they were by it established in the Christian faith in general, and were the more firmly assured that it was of God, because it set up a spiritual way of serving God, as more suited to the nature both of God and man; and, besides, that spirit of tenderness and condescension which appeared in these letters plainly showed that the apostles and elders were herein under the guidance of him who is love itself. (2.) They increased in number daily. The imposing of the yoke of the ceremonial law upon their converts was enough to frighten people from them. If they had been disposed to turn Jews, they could have done that long since, before the apostles came among them; but, if they cannot be interested in the Christian privileges without submitting to the Jews' yoke, they will be as they are. But, if they find there is no danger of their being so enslaved, they are ready to embrace Christianity, and join themselves to the church. And thus the church increased in numbers daily; not a day passed but some or other gave up their names to Christ. And it is a joy to those who heartily wish well to the honour of Christ, and the welfare of the church and the souls of men, to see such an increase.

In these verses we have, I. Paul and Silas removing to Berea, and employed in preaching the gospel there, Act 17:10. They had proceeded so far at Thessalonica that the foundations of a church were laid, and others were raised up to carry on the work that was begun, against whom the rulers and people were not so much prejudiced as they were against Paul and Silas; and therefore when the storm rose they withdrew, taking this as an indication to them that they must quit that place for the present. That command of Christ to his disciples, When they persecute you in one city flee to another, intends their flight to be not so much for their own safety ("flee to another, to hide there") as for the carrying on of their work ("flee to another, to preach there"), as appears by the reason given - You shall not have gone over the cities of Israel till the Son of man come, Mat 10:23. Thus out of the eater came forth meat, and the devil was outshot in his own bow; he thought by persecuting the apostles to stop the progress of the gospel, but it was so overruled as to be made to further it. See here, 1. The care that the brethren took of Paul and Silas, when they perceived how the plot was laid against them: They immediately sent them away by night, incognito, to Berea. This could be no surprise to the young converts; For when we were with you (saith Paul to them, Th1 3:4), when we came first among you, we told you that we should suffer tribulation, even as it came to pass, and you know. It should seem that Paul and Silas would willingly have staid, and faced the storm, if the brethren would have let them; but they would rather be deprived of the apostles' help than expose their lives, which, it should seem, were dearer to their friends than to themselves. They sent them away by night, under the covert of that, as if they had been evil doers. 2. The constancy of Paul and Silas in their work. Though they fled from Thessalonica, they did not flee from the service of Christ. When they came to Berea, they went into the synagogue of the Jews, and made their public appearance there. Though the Jews at Thessalonica had been their spiteful enemies, and, for aught they knew, the Jews at Berea would be so too, yet they did not therefore decline paying their respect to the Jews, either in revenge for the injuries they had received or for fear of what they might receive. If others will not do their duty to us, yet we ought to do ours to them. II. The good character of the Jews in Berea (Act 17:11): These were more noble than those in Thessalonica. The Jews in the synagogue at Berea were better disposed to receive the gospel than the Jews in the synagogue at Thessalonica; they were not so bigoted and prejudiced against it, not so peevish and ill-natured; they were more noble, eugenesteroi - better bred. 1. They had a freer thought, and lay more open to conviction, were willing to hear reason, and admit the force of it, and to subscribe to that which appeared to them to be truth, though it was contrary to their former sentiments. This was more noble. 2. They had a better temper, were not so sour, and morose, and ill-conditioned towards all that were not of their mind, As they were ready to come into a unity with those that by the power of truth they were brought to concur with, so they continued in charity with those that they saw cause to differ from. This was more noble. They neither prejudged the cause, nor were moved with envy at the managers of it, as the Jews at Thessalonica were, but very generously gave both it and them a fair hearing, without passion or partiality; for, (1.) They received the word with all readiness of mind; they were very willing to hear it, presently apprehended the meaning of it, and did not shut their eyes against the light. They attended to the things that were spoken by Paul, as Lydia did, and were very well pleased to hear them. They did not pick quarrels with the word, nor find fault, nor seek occasion against the preachers of it; but bade it welcome, and put a candid construction upon every thing that was said. Herein they were more noble than the Jews in Thessalonica, but walked in the same spirit, and in the same steps, with the Gentiles there, of whom it is said that they received the word with joy of the Holy Ghost, and turned to God from idols, Th1 1:6-9. This was true nobility. The Jews gloried much in their being Abraham's seed, thought themselves well-born and that they could not be better born. But they are here told who among them were the most noble and the best-bred men - those that were most disposed to receive the gospel, and had the high and conceited thoughts in them subdued, and brought into obedience to Christ. They were the most noble, and, if I may so say, the most gentleman-like men. Nobilitas sola est atque unica virtus - Virtue and piety are true nobility, true honour; and, without these, Stemmata quid prosunt? - What are pedigrees and pompous titles worth? (2.) They searched the scriptures daily whether those things were so. Their readiness of mind to receive the word was not such as that they took things upon trust, swallowed them upon an implicit faith: no; but since Paul reasoned out of the scriptures, and referred them to the Old Testament for the proof of what he said, they had recourse to their Bibles, turned to the places to which he referred them, read the context, considered the scope and drift of them, compared them with other places of scripture, examined whether Paul's inferences from them were natural and genuine and his arguments upon them cogent, and determined accordingly. Observe, [1.] The doctrine of Christ does not fear a scrutiny. We that are advocates for his cause desire no more than that people will not say, These things are not so, till they have first, without prejudice and partiality, examined whether they be so or no. [2.] The New Testament is to be examined by the Old. The Jews received the Old Testament, and those that did so, if they considered things aright, could not but see cause sufficient to receive the New, because in it they see all the prophecies and promises of the Old fully and exactly accomplished. [3.] Those that read and receive the scriptures must search them (Joh 5:39), must study them, and take pains in considering them, both that they may find out the truth contained in them, and may not mistake the sense of them and so run into error, or remain in it; and that they may find out the whole truth contained in them, and may not rest in a superficial knowledge, in the outward court of the scriptures, but may have an intimate acquaintance with the mind of God revealed in them. [4.] Searching the scriptures must be our daily work. Those that heard the word in the synagogue on the sabbath day did not think this enough, but were searching it every day in the week, that they might improve what they ha heard the sabbath before, and prepare for what they were to hear the sabbath after. [5.] Those are truly noble, and are in a fair way to be more and more so, that make the scriptures their oracle and touchstone, and consult them accordingly. Those that rightly study the scriptures, and meditate therein day and night, have their minds filled with noble thoughts, fixed to noble principles, and formed for noble aims and designs. These are more noble. III. The good effect of the preaching of the gospel at Berea: it had the desired success; the people's hearts being prepared, a great deal of work was done suddenly, Act 17:12. 1. Of the Jews there were many that believed. At Thessalonica there were only some of them that believed (Act 17:4), but at Berea, where they heard with unprejudiced minds, many believed, many more Jews than at Thessalonica. Note, God gives grace to those whom he first inclines to make a diligent use of the means of grace, and particularly to search the scriptures. 2. Of the Greeks likewise, the Gentiles, many believed, both of the honourable women, the ladies of quality, and of men not a few, men of the first rank, as should seem by their being mentioned with the honourable women. The wives first embraced the gospel, and then they persuaded their husbands to embrace it. For what knowest thou, O wife, but thou shalt save thy husband? Co1 7:16. IV. The persecution that was raised against Paul and Silas at Berea, which forced Paul thence. 1. The Jews at Thessalonica were the mischief-makers at Berea. They had notice that the word of God was preached at Berea (for envy and jealousy bring quick intelligence), and likewise that the Jews there were not so inveterately set against it as they were. They came thither also, to turn the world upside down there, and they stirred up the people, and incensed them against the preachers of the gospel; as if they had such a commission from the prince of darkness to go from place to place to oppose the gospel as the apostles had to go from place to place to preach it. Thus we read before that the Jews of Antioch and Iconium came to Lystra on purpose to incense the people against the apostles, Act 14:19. See how restless Satan's agents are in their opposition to the gospel of Christ and the salvation of the souls of men. This is an instance of the enmity that is in the serpent's seed against the seed of the woman; and we must not think it strange if persecutors at home extend their rage to stir up persecution abroad. 2. This occasioned Paul's removal to Athens. By seeking to extinguish this divine fire which Christ had already kindled, they did but spread it the further and the faster; so long Paul staid at Berea, and such success he had there, that there were brethren there, and sensible active men too, which appeared by the care they took of Paul, Act 14:14. They were aware of the coming of the persecuting Jews from Thessalonica, and that they were busy in irritating the people against Paul; and, fearing what it would come to, they lost no time, but immediately sent Paul away, against whom they were most prejudiced and enraged, hoping that this would pacify them, while they retained Silas and Timothy there still, who, now that Paul had broken the ice, might be sufficient to carry on the work without exposing him. They sent Paul to go even to the sea, so some; to go as it were to the sea, so we read it; hōs epi tēn thalassaṅ He went out from Berea, in that road which went to the sea, that the Jews, if they enquired after him, might think he had gone to a great distance; but he went by land to Athens, in which there was no culpable dissimulation at all. Those that conducted Paul (as his guides and guards, he being both a stranger in the country and one that had many enemies) brought him to Athens. The Spirit of God, influencing his spirit, directed him to that famous city, - famous of old for its power and dominion, when the Athenian commonwealth coped with the Spartan, - famous afterwards for learning; it was the rendezvous of scholars. Those who wanted learning went thither to show it. It was a great university, much resorted to from all parts, and therefore, for the better diffusing of gospel light, Paul is sent thither, and is not ashamed nor afraid to show his face among the philosophers there, and there to preach Christ crucified, though he knew it would be as much foolishness to the Greeks as it was to the Jews a stumbling-block. 3. He ordered Silas and Timothy to come to him to Athens, when he found there was a prospect of doing good there; or because, there being none there that he knew, he was solitary and melancholy without them. Yet it should seem that, great as was the haste he was in for them, he ordered Timothy to go about Thessalonica, to bring him an account of the affairs of that church; for he says (Th1 3:1, Th1 3:2), We thought it good to be left at Athens alone, and sent Timotheus to establish you.

A scholar that has acquaintance, and is in love, with the learning of the ancients, would think he should be very happy if he were where Paul now was, at Athens, in the midst of the various sects of philosophers, and would have a great many curious questions to ask them, for the explication of the remains we have of the Athenian learning; but Paul, though bred a scholar, and an ingenious active man, does not make this any of his business at Athens. He has other work to mind: it is not the improving of himself in their philosophy that he aims at, he has learned to call it a vain thing, and is above it (Col 2:8); his business is, in God's name, to correct their disorders in religion, and to turn them from the service of idols, and of Satan in them, to the service of the true and living God in Christ. I. Here is the impression which the abominable ignorance and superstition of the Athenians made upon Paul's spirit, Act 17:16. Observe, 1. The account here given of that city: it was wholly given to idolatry. This agrees with the account which the heathen writers give of it, that there were more idols in Athens than there were in all Greece besides put together, and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended to them, they admitted them, and allowed them a temple and an altar, so that they had almost as many gods as men - facilius possis deum quam hominem invenire. And this city, after the empire became Christian, continued incurably addicted to idolatry, and all the pious edicts of the Christian emperors could not root it out, till, by the irruption of the Goths, that city was in so particular a manner laid waste that there are now scarcely any remains of it. It is observable that there, where human learning most flourished, idolatry most abounded, and the most absurd and ridiculous idolatry, which confirms that of the apostle, that when they professed themselves to be wise they became fools (Rom 1:22), and, in the business of religion, were of all other the most vain in their imaginations. The world by wisdom knew not God, Co1 1:21. They might have reasoned against polytheism and idolatry; but, it seems, the greatest pretenders to reason were the greatest slaves to idols: so necessary was it to the re-establishing even of natural religion that there should be a divine revelation, and that centering in Christ. 2. The disturbance which the sight of this gave to Paul. Paul was not willing to appear publicly till Silas and Timothy came to him, that out of the mouth of two or three witnesses the word might be established; but in the mean time his spirit was stirred within him. He was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw thus enslaved to Satan, and led captive by him at his will. He beheld these transgressors, and was grieved; and horror took hold of him. He had a holy indignation at the heathen priests, that led the people such an endless trace of idolatry, and at their philosophers, that knew better, and yet never said a word against it, but themselves went down the stream. II. The testimony that he bore against their idolatry, and his endeavours to bring them to the knowledge of the truth. He did not, as Witsius observes, in the heat of his zeal break into the temples, pull down their images, demolish their altars, or fly in the face of their priests; nor did he run about the streets crying, "You are all the bond-slaves of the devil," though it was too true; but he observed decorum, and kept himself within due bounds, doing that only which became a prudent man. 1. He went to the synagogue of the Jews, who, though enemies to Christianity, were free from idolatry, and joined with them in that among them which was good, and took the opportunity given him there of disputing for Christ, Act 17:17. He discoursed with the Jews, reasoned fairly with them, and put it to them what reason they could give why, since they expected the Messiah, they would not receive Jesus. There he met with the devout persons that had forsaken the idol temples, but rested in the Jews' synagogue, and he talked with these to lead them on to the Christian church, to which the Jews' synagogue was but as a porch. 2. He entered into conversation with all that came in his way about matters of religion: In the market - en tē agora, in the exchange, or place of commerce, he disputed daily, as he had occasion, with those that met with him, or that he happened to fall into company with, that were heathen, and never came to the Jews' synagogue. The zealous advocates for the cause of Christ will be ready to plead it in all companies, as occasion offers. The ministers of Christ must not think it enough to speak a good word for Christ once a week, but should be daily speaking honourably of him to such as meet with them. III. The enquiries which some of the philosophers made concerning Paul's doctrine. Observe, 1. Who they were that encountered him, that entered into discourse with him, and opposed him: He disputed with all that met him, in the places of concourse, or rather of discourse. Most took no notice of him, slighted him, and never minded a word he said; but there were some of the philosophers that thought him worth making remarks upon, an they were those whose principles were most directly contrary to Christianity. (1.) The Epicureans, who thought God altogether such a one as themselves, an idle inactive being, that minded nothing, nor put any difference between good and evil. They would not own, either that God made the world or that he governs it; nor that man needs to make any conscience of what he says or does, having no punishment to fear nor rewards to hope for, all which loose atheistical notions Christianity is levelled against. The Epicureans indulged themselves in all the pleasures of sense, and placed their happiness in them, in what Christ has taught us in the first place to deny ourselves. (2.) The Stoics, who thought themselves altogether as good as God, and indulged themselves as much in the pride of life as the Epicureans did in the lusts of the flesh and of the eye; they made their virtuous man to be no way inferior to God himself, nay to be superior. Esse aliquid quo sapiens antecedat Deum - There is that in which a wise man excels God, so Seneca: to which Christianity is directly opposite, as it teaches us to deny ourselves and abase ourselves, and to come off from all confidence in ourselves, that Christ may be all in all. 2. What their different sentiments were of him; such there were as there were of Christ, Act 17:18. (1.) Some called him a babbler, and thought he spoke, without any design, whatever came uppermost, as men of crazed imaginations do: What will this babbler say? ho spermologos houtos - this scatterer of words, that goes about, throwing here one idle word or story and there another, without any intendment or signification; or, this picker up of seeds. Some of the critics tell us that the term is used for a little sort of bird, that is worth nothing at all, either for the spit or for the cage, that picks up the seeds that lie uncovered, either in the field or by the way-side, and hops here and there for that purpose - Avicula parva quae semina in triviis dispersa colligere solet; such a pitiful contemptible animal they took Paul to be, or supposed he went from place to place venting his notions to get money, a penny here and another there, as that bird picks up here and there a grain. They looked upon him as an idle fellow, and regarded him, as we say, no more than a ballad-singer. (2.) Others called him a setter forth of strange gods, and thought he spoke with design to make himself considerable by that means. And, if he had strange gods to set forth, he could not bring them to a better market than to Athens. He did not, as many did, directly set forth new gods, nor avowedly; but they thought he seemed to do so, because he preached unto then Jesus, and the resurrection. From his first coming among them he ever and anon harped upon these two strings, which are indeed the principal doctrines of Christianity - Christ and a future state - Christ our way, and heaven our end; and, though he did not call these gods, yet they thought he meant to make them so. Ton Iēsoun kai tēn anastasin̂ "Jesus they took for a new god, and anastasis, the resurrection, for a new goddess." Thus they lost the benefit of the Christian doctrine by dressing it up in a pagan dialect, as if believing in Jesus, and looking for the resurrection, were the worshipping of new demons. 3. The proposal they made to give him a free, full, fair, and public hearing, Act 17:19, Act 17:20. They had heard some broken pieces of his doctrine, and are willing to have a more perfect knowledge of it. (1.) They look upon it as strange and surprising, and very different from the philosophy that had for many ages been taught and professed at Athens. "It is a new doctrine, which we do not understand the drift and design of. Thou bringest certain strange things to our ears, which we never heard of before, and know not what to make of now." By this it should seem that, among all the learned books they had, they either had not, or heeded not, the books of Moses and the prophets, else the doctrine of Christ would not have been so perfectly new and strange to them. There was but one book in the world that was of divine inspiration, and that was the only book they were strangers to, which, if they would have given a due regard to it, would, in its very first page, have determined that great controversy among them about the origin of the universe. (2.) They desired to know more of it, only because it was new and strange: "May we know what this new doctrine is? Or, is it (like the mysteries of the gods) to be kept as a profound secret? If it may be, we would gladly know, and desire thee to tell us, what these things mean, that we may be able to pass a judgment upon them." This was a fair proposal; it was fit they should know what this doctrine was before they embraced it; and they were so fair as not to condemn it till they had had some account of it. (3.) The place they brought him to, in order to this public declaration of his doctrine; it was to Areopagus, the same word that is translated (Act 17:22) Mars' Hill; it was the town-house, or guildhall of their city, where the magistrates met upon public business, and the courts of justice were kept; and it was as the theatre in the university, or the schools, where learned men met to communicate their notions. The court of justice which sat here was famous for its equity, which drew appeals to it from all parts; if any denied a God, he was liable to the censure of this court. Diagoras was by them put to death, as a contemner of the gods; nor might any new God be admitted without their approbation. Hither they brought Paul to be tried, not as a criminal but as a candidate. 4. The general character of the people of that city given upon this occasion (Act 17:21): All the Athenians, that is natives of the place, and strangers who sojourned there for their improvement, spent their time in nothing else but either to tell or to hear some new thing, which comes in as the reason why they were inquisitive concerning Paul's doctrine, not because it was good, but because it was new. It is a very sorry character which is here given of these people, yet many transcribe it. (1.) They were all for conversation. St. Paul exhorts his pupil to give attendance to reading and meditation (Ti1 4:13, Ti1 4:15), but these people despised those old-fashioned ways of getting knowledge, and preferred that of telling and hearing. It is true that good company is of great use to a man, and will polish one that has laid a good foundation in study; but that knowledge will be very flashy and superficial which is got by conversation only. (2.) They affected novelty; they were for telling and hearing some new thing. They were for new schemes and new notions in philosophy, new forms and plans of government in politics, and, in religion, for new gods that came newly up (Deu 32:17), new demons, new-fashioned images and altars (Kg2 16:10); they were given to change. Demosthenes, an orator of their own, had charged this upon them long before, in one of his Philippics, that their common question in the markets, or wherever they met, was ei ti le etai neōteron - whether there was any news. (3.) They meddled in other people's business, and were inquisitive concerning that, and never minded their own. Tattlers are always busy bodies, Ti1 5:13. (4.) They spent their time in nothing else, and a very uncomfortable account those must needs have to make of their time who thus spend it. Time is precious, and we are concerned to be good husbands of it, because eternity depends upon it, and it is hastening apace into eternity, but abundance of it is wasted in unprofitable converse. To tell or hear the new occurrences of providence concerning the public in our own or other nations, and concerning our neighbours and friends, is of good use now and then; but to set up for newsmongers, and to spend our time in nothing else, is to lose that which is very precious for the gain of that which is worth little.

We do not find that Paul was much persecuted at Athens, nor that he was driven thence by any ill usage, as he was from those places where the Jews had or could make any interest; but this reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those there who believed with Dionysius; and thence he came to Corinth, where he was now instrumental in planting a church that became on many accounts considerable. Corinth was the chief city of Achaia, now a province of the empire, a rich and splendid city. Non cuivis homini contingit adire Corinthum - It is not permitted every man to see Corinth. The country thereabouts at this day is called the Morea. Now here we have, I. Paul working for his living, Act 18:2, Act 18:3. 1. Though he was bred a scholar, yet he was master of a handicraft trade. He was a tent-maker, an upholsterer; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say tents were then generally made) of leather or skins, as the outer covering of the tabernacle. Hence to live in tents was to live sub pellibus - under skins. Dr. Lightfoot shows that it was the custom of the Jews to bring up their children to some trade, yea, though they gave them learning or estates. Rabbi Judah says, "He that teaches not his son a trade is as if he taught him to be a thief." And another says, "He that has a trade in his hand is as a vineyard that is fenced." An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose the art. 2. Though he was entitled to a maintenance from the churches he had planted, and from the people to whom he preached, yet he worked at his calling to get bread, which is more to his praise who did not ask for supplies than to theirs who did not supply him unasked, knowing what straits he was reduced to. See how humble Paul was, and wonder that so great a man could stoop so low; but he had learned condescension of his Master, who came not to be ministered to, but to minister. See how industrious he was, and how willing to take pains. He that had so much excellent work to do with his mind, yet, when there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how careful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and unreasonable; he therefore maintained himself with his own labour that he might not make the gospel of Christ burdensome, Co2 11:7, etc.; Th2 3:8, Th2 3:9. 3. Though we may suppose he was master of his trade, yet he did not disdain to work at journey-work: He wrought with Aquila and Priscilla, who were of that calling, so that he got no more than day-wages, a bare subsistence. Poor tradesmen must be thankful if their callings bring them in a maintenance for themselves and their families, though they cannot do as the rich merchants that raise estates by their callings. 4. Though he was himself a great apostle, yet he chose to work with Aquila and Priscilla, because he found them to be very intelligent in the things of God, as appears afterwards (Act 18:26), and he owns that they had been his helpers in Christ Jesus, Rom 16:3. This is an example to those who are going to service to seek for those services in which they may have the best help for their souls. Choose to work with those that are likely to be helpers in Christ Jesus. It is good to be in company and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they will serve the Lord. Concerning this Aquila we are here told, (1.) That he was a Jew, but born in Pontus, Act 18:2. Many of the Jews of the dispersion were seated in that country, as appears Pe1 1:1. (2.) That he was lately come from Italy to Corinth. It seems he often changed his habitation; this is not the world we can propose ourselves a settlement in. (3.) That the reason of his leaving Italy was because by a late edict of the emperor Claudius Caesar all Jews were banished from Rome; for the Jews were generally hated, and every occasion was taken to put hardship and disgrace upon them. God's heritage was as a speckled bird, the birds round about were against her, Jer 12:9. Aquila, though a Christian, was banished because he had been a Jew; and the Gentiles had such confused notions of the thing that they could not distinguish between a Jew and a Christian. Suetonius, in the life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was because the Jews were a turbulent people - assiduo tumultuantes; and that it was impulsore Christo - upon the account of Christ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute them both. II. We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ, both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings. 1. He reasoned with them in the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by force and violence, by fire and sword, not by demanding an implicit consent, but by fair arguing; they drew with the cords of a man, gave a reason for what they said, and gave a liberty to object against it, having satisfactory answers ready. God invites us to come and reason with him (Isa 1:18), and challenges sinners to produce their cause, and bring forth their strong reasons, Isa 41:21. Paul was a rational as well as a scriptural preacher. 2. He persuaded them - epeithe. It denotes, (1.) The urgency of his preaching. He did not only dispute argumentatively with them, but he followed his arguments with affectionate persuasions, begging of them for God's sake, for their own soul's sake, for their children's sake, not to refuse the offer of salvation made to them. Or, (2.) The good effect of his preaching. He persuaded them, that is, he prevailed with them; so some understand it. In sententiam suam adducebat - He brought them over to his own opinion. Some of them were convinced by his reasonings, and yielded to Christ. 3. He was yet more earnest in this matter when his fellow-labourers, his seconds, came up with him (Act 18:5): When Silas and Timothy had come from Macedonia, and had brought him good tidings from the churches there, and were ready to assist him here, and strengthened his hands, then Paul was more than before pressed in spirit, which made him more than ever pressing in his preaching. He was grieved for the obstinacy and infidelity of his countrymen the Jews, was more intent than ever upon their conversion, and the love of Christ constrained him to it (Co2 5:14): it is the word that is used here, it pressed him in spirit to it. And, being thus pressed, he testified to the Jews with all possible solemnity and seriousness, as that which he was perfectly well assured of himself, and attested to them as a faithful saying, and worthy of all acceptation, that Jesus is the Christ, the Messiah promised to the fathers and expected by them. III. We have him here abandoning the unbelieving Jews, and turning from them to the Gentiles, as he had done in other places, Act 18:6. 1. Many of the Jews, and indeed the most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasonings nor the most winning persuasions; they opposed themselves and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, as Rev 13:5, Rev 13:6. To justify their infidelity, they broke out into downright blasphemy. 2. Paul hereupon declared himself discharged from them, and left them to perish in their unbelief. He that was pressed in spirit to testify to them (Act 18:5), when they opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them (Act 18:6), and his zeal herein also he showed by a sign: he shook his raiment, shaking off the dust from it (as before they shook off the dust from their feet, Act 13:51), for a testimony against them. thus he cleared himself from them, but threatened the judgments of God against them. As Pilate by washing his hands signified the devolving of the guilt of Christ's blood from himself upon the Jews, so Paul by shaking his raiment signified what he said, if possible to affect them with it. (1.) He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried all methods to work upon them, but all in vain, so that if they perish in their unbelief their blood is not to be required at his hands; here, and Act 20:26, he plainly refers to Eze 33:8, Eze 33:9. It is very comfortable to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warning sinners. (2.) They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: "Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it." If any thing would frighten them at last into a compliance with the gospel, surely this would. 3. Having given them over, yet he does not give over his work. Though Israel be not gathered, Christ and his gospel shall be glorious: Henceforth I will go unto the Gentiles; and the Jews cannot complain, for they had the first offer, and a fair one, made to them. The guests that were first invited will not come, and the provision must not be lost; guests must be had therefore from the highways and the hedges. "We would have gathered the Jews (Mat 23:37), would have healed them (Jer 51:9), and they would not; but Christ must not be a head without a body, nor a foundation without a building, and therefore, if they will not, we must try whether others will." Thus the fall and diminishing of the Jews became the riches of the Gentiles; and Paul said this to their faces, not only because it was what he could justify, but to provoke them to jealousy, Rom 11:12, Rom 11:14.

We have here an account of some disturbance given to Paul and his friends at Corinth, but no great harm done, nor much hindrance given to the work of Christ there. I. Paul is accused by the Jews before the Roman governor, Act 18:12, Act 18:13. The governor was Gallio, deputy of Achaia, that is, proconsul; for Achaia was a consular province of the empire. This Gallio was elder brother to the famous Seneca; in his youth he was called Novatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio; he is described by Seneca, his brother, to be a man of great ingenuous and great probity, and a man of wonderful good temper; he was called Dulcis Gallio - Sweet Gallio, for his sweet disposition; and is said to have been universally beloved. Now observe, 1. How rudely Paul is apprehended, and brought before Gallio; The Jews made insurrection with one accord against Paul. They were the ringleaders of all the mischief against Paul, and they entered into a confederacy to do him a mischief. They were unanimous in it: they came upon him with one accord; hand joined in hand to do this wickedness. They did it with violence and fury: They made an insurrection to the disturbance of the public peace, and hurried Paul away to the judgment-seat, and, for aught that appears, allowed him no time to prepare for his trial. 2. How falsely Paul is accused before Gallio (Act 18:13): This fellow persuades men to worship God contrary to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods (Deu 13:2): but only to worship God in a way contrary to the law. The Romans allowed the Jews in their provinces the observance of their own law; and what then? Must those therefore be prosecuted as criminals who worship God in any other way? Does their toleration include a power of imposition? But the charge was unjust; for their own law had in it a promise of a prophet whom God would raise up to them, and him they should hear. Now Paul persuaded them to believe in this prophet, who was come, and to hear him, which was according to the law; for he came not to destroy the law, but to fulfil it. The law relating to the temple-service those Jews at Corinth could not observe, because of their distance from Jerusalem, and there was no part of their synagogue-worship which Paul contradicted. Thus when people are taught to worship God in Christ, and to worship him in the Spirit, they are ready to quarrel, as if they were taught to worship him contrary to the law; whereas this is indeed perfective of the law. II. Gallio, upon the first hearing, or rather without any hearing at all, dismisses the cause, and will not take any cognizance of it, Act 18:14, Act 18:15. Paul was going about to make his defence, and to show that he did not teach men to worship God contrary to the law; but the judge, being resolved not to pass any sentence upon this cause, would not give himself the trouble of examining it. Observe, 1. He shows himself very ready to do the part of a judge in any matter that it was proper for him to take cognizance of. He said to the Jews, that were the prosecutors, "If it were a matter of wrong, or wicked lewdness, - if you could charge the prisoner with theft or fraud, with murder or rapine, or any act of immorality, - I should think myself bound to bear with you in your complaints, though they were clamorous and noisy;" for the rudeness of the petitioners was no good reason, if their cause was just, why they should not have justice done them. It is the duty of magistrates to right the injured, and to animadvert upon the injurious; and, if the complaint be not made with all the decorum that might be, yet they should hear it out. But, 2. He will by no means allow them to make a complaint to him of a thing that was not within his jurisdiction (Act 18:15): "If it be a question of words and names, and of your law, look you to it: end it among yourselves as you can, but I will be no judge of such matters; you shall neither burden my patience with the hearing of it, nor burden my conscience with giving judgment upon it;" and therefore, when they were urgent and pressing to be heard, he drove them from the judgment-seat (Act 18:16), and ordered another cause to be called. Now, (1.) Here was something right in Gallio's conduct, and praise-worthy - that he would not pretend to judge of things he did not understand; that he left the Jews to themselves in matters relating to their own religion, but yet would not let them, under pretence of that, run down Paul, and abuse him; or, at least, would not himself be the tool of their malice, to give judgment against him. He looked upon the matter to be not within his jurisdiction, and therefore would not meddle in it. But, (2.) It was certainly wrong to speak so slightly of a law and religion which he might have known to be of God, and with which he ought to have acquainted himself. In what way God is to be worshipped, whether Jesus be the Messiah, whether the gospel be a divine revelation, were not questions of words and names, as he scornfully and profanely called them. They are questions of vast importance, and in which, if he had understood them himself aright, he would have seen himself nearly concerned. He speaks as if he boasted of his ignorance of the scriptures, and took a pride in it; as if it were below him to take notice of the law of God, or make any enquiries concerning it. III. The abuse done to Sosthenes, and Gallio's unconcernedness in it, Act 18:17. 1. The parties put a great contempt upon the court, when they took Sosthenes and beat him before the judgment-seat. Many conjectures there are concerning this matter, because it is uncertain who this Sosthenes was, and who the Greeks were that abused him. It seems most probable that Sosthenes was a Christian, and Paul's particular friend, that appeared for him on this occasion, and probably had taken care of his safety, and conveyed him away, when Gallio dismissed the cause; so that, when they could not light on Paul, they fell foul on him who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth; it is likely he was a minister, for Paul calls him his brother, and joins him with himself in his first epistle to the church at Corinth (Co1 1:1), as he does Timothy in his second, and it is probable that this was he; he is said to be a ruler of the synagogue, either joint-ruler with Crispus (Act 18:8), or a ruler of one synagogue, as Crispus was of another. As for the Greeks that abused him, it is very probable that they were either Hellenist Jews, or Jewish Greeks, those that joined with the Jews in opposing the gospel (Act 18:4, Act 18:6), and that the native Jews put them on to do it, thinking it would in them be less offensive. They were so enraged against Paul that they beat Sosthenes; and so enraged against Gallio, because he would not countenance the prosecution, that they beat him before the judgment-seat, whereby they did, in effect, tell him that they cared not for him; if he would not be their executioner, they would be their own judges. 2. The court put no less a contempt upon the cause, and the persons too. But Gallio cared for none of these things. If by this be meant that he cared not for the affronts of bad men, it was commendable. While he steadily adhered to the laws and rules of equity, he might despise their contempts; but, if it be meant (as I think it is) that he concerned not himself for the abuses done to good men, it carries his indifference too far, and gives us but an ill character of him. Here is wickedness done in the place of judgment (which Solomon complains of, Ecc 3:16), and nothing done to discountenance and suppress it. Gallio, as a judge, ought to have protected Sosthenes, and restrained and punished the Greeks that assaulted him. For a man to be mobbed in the street or in the market, perhaps, may not be easily helped; but to be so in his court, the judgment-seat, the court sitting and not concerned at it, is an evidence that truth is fallen in the street, and equity cannot enter; for he that departeth from evil maketh himself a prey, Isa 59:14, Isa 59:15. Those that see and hear of the sufferings of God's people, and have no sympathy with them, nor concern for them, do not pity and pray for the, it being all one to them whether the interests of religion sink or swim, are of the spirit of Gallio here, who, when a good man was abused before his face, cared for none of these things; like those that were at ease in Zion, and were not grieved for the affliction of Joseph (Amo 6:6), like the king and Haman, that sat down to drink when the city Shushan was perplexed, Est 3:15.

Art thou a king then?--There was no sarcasm or disdain in this question (as THOLUCK, ALFORD, and others, allege), else our Lord's answer would have been different. Putting emphasis upon "thou," his question betrays a mixture of surprise and uneasiness, partly at the possibility of there being, after all, something dangerous under the claim, and partly from a certain awe which our Lord's demeanor probably struck into him. Thou sayest that I am a king--It is even so. To this end was I--"have I been." born and for this cause came I--am I come. into the world, that I may bear witness to the truth--His birth expresses His manhood; His coming into the world, His existence before assuming humanity: The truth, then, here affirmed, though Pilate would catch little of it, was that His Incarnation was expressly in order to the assumption of Royalty in our nature. Yet, instead of saying, He came to be a King, which is His meaning, He says He came to testify to the truth. Why this? Because, in such circumstances it required a noble courage not to flinch from His royal claims; and our Lord, conscious that He was putting forth that courage, gives a turn to His confession expressive of it. It is to this that Paul alludes, in those remarkable words to Timothy: "I charge thee before God, who quickeneth all things, and before Christ Jesus, who, in the presence of Pontius Pilate, witnessed the good confession" (Ti1 6:13). This one act of our Lord's life, His courageous witness-bearing before the governor, was selected as an encouraging example of the fidelity which Timothy ought to display. As the Lord (says OLSHAUSEN beautifully) owned Himself the Son of God before the most exalted theocratic council, so He confessed His regal dignity in presence of the representative of the highest political authority on earth. Every one that is of the truth heareth my voice--Our Lord here not only affirms that His word had in it a self-evidencing, self-recommending power, but gently insinuated the true secret of the growth and grandeur of His kingdom--as A KINGDOM OF TRUTH, in its highest sense, into which all souls who have learned to live and count all things but loss for the truth are, by a most heavenly attraction, drawn as into their proper element; THE KING of whom Jesus is, fetching them in and ruling them by His captivating power over their hearts.

I. Paul is here brought into some trouble at Ephesus, just when he is forecasting to go thence, and to cut out work for himself elsewhere. See here, 1. How he laid his purpose of going to other places, Act 19:21, Act 19:22. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent above two years at Ephesus, (1.) He designed a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces, Act 19:21. There he had planted churches, and now is concerned to visit them. He purposed in the spirit, either in his own spirit, not communicating his purpose as yet, but keeping it to himself; or by the direction of the Holy Spirit, who was his guide in all his motions, and by whom he was led. He purposed to go and see how the work of God went on in those places, that he might rectify what was amiss and encourage what was good. (2.) Thence he designed to go to Jerusalem, to visit the brethren there, and give an account to them of the prospering of the good pleasure of the Lord in his hand; and thence he intended to go to Rome, to go and see Rome; not as if he designed only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome, would look about them there, when that which he designed was to see the Christians there, and to do them some service, Rom 1:11. The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, Act 18:2. (3.) He sent Timothy and Erastus into Macedonia, to give them notice of the visit he intended them, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, designing to follow it himself, as appears Co1 4:17, Co1 4:19, I have sent to you Timotheus; but I will myself come to you shortly, if the Lord will. For the present, he staid in Asia, in the country about Ephesus, founding churches. 2. How he was seconded in his purpose, and obliged to pursue it by the troubles which at length he met with at Ephesus. It was strange that he had been quiet there so long; yet it should seem he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (Co1 15:32), which seems to be meant of his being put to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, Co2 1:8, Co2 1:9. II. But, in the trouble here related, he was worse frightened than hurt. In general, there arose no small stir about that way, Act 19:23. Some historians say that the famous impostor Apollonius Tyanaeus, who set up for a rival with Christ, and gave out himself, as Simon Magus, to be some great one, was at Ephesus about this time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that St. Luke did not think it worth taking notice of. The disturbance he gives an account of was of another nature: let us view the particulars of it. Here is, 1. A great complaint against Paul and the other preachers of the gospel for drawing people off from the worship of Diana, and so spoiling the trade of the silversmiths that worked for Diana's temple. (1.) The complainant is Demetrius, a silversmith, a principal man, it is likely, of the trade, and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other sorts of plate or no we are not told; but the most advantageous branch of his trade was making silver shrines for Diana, Act 19:24. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the papists do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. See how craftsmen, and crafty men too above the rank of silversmiths, make an advantage to themselves of people's superstition, and serve their worldly ends by it. (2.) The persons he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of like occupation (a company of mechanics, who had no sense of any thing but their worldly interest), and these he endeavoured to incense against Paul, who would be actuated as little by reason and as much by fury as he could desire. (3.) His complaint and representation are very full. [1.] He lays it down for a principle that the art and mystery of making silver shrines for the worshippers of Diana was very necessary to be supported and kept up (Act 19:25): "You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not suffer this craft to grow into contempt." Note, It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth; and many have, for this reason alone, set themselves against the gospel of Christ, because it calls men off from those crafts which are unlawful, how much wealth soever is to be obtained by them. [2.] He charges it upon Paul that he had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted, Those are no gods which are made with hands, Act 19:26. Could any truth be more plain and self-evident than this, or any reasoning more cogent and convincing than that of the prophets, The workman made it, therefore it is not God? The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are no gods which are the creatures of men's fancy and the work of men's hands. Yet this must be looked upon as an heretical and atheistical notion, and Paul as a criminal for maintaining it; not that they could advance any thing against this doctrine itself, but that the consequence of it was that not only at Ephesus, the chief city, but almost throughout all Asia, among the country people, who were their best customers, and whom they thought they were surest of, he had persuaded and turned away much people from the worship of Diana; so that there was not now such a demand for the silver shrines as had been, nor were such good rates given for them. There are those who will stickle for that which is most grossly absurd and unreasonable, and which carries along with it its own conviction of falsehood, as this does, that those are gods which are made with hands, if it have but human laws, and worldly interest and prescription, on its side. [3.] He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: "If this doctrine gains credit, we are all undone, and may even shut up shop; this our craft will be set at nought, will be convicted, and put into an ill name as superstition, and a cheat upon the world, and every body will run it down. This our part" (so the word is), "our interest or share of trade and commerce," kinduneuei hēmin to meros, "will not only come into danger of being lost, but it will bring us into danger, and we shall become not only beggars, but malefactors." [4.] He pretends a mighty zeal for Diana, and a jealousy for her honour: Not only this our craft is in danger; if that were all, he would not have you think that he would have spoken with so much warmth, but all his care is lest the temple of the great goddess Diana should be despised, and her magnificence should be destroyed; and he would not, for all the world, see the diminution of the honour of that goddess, whom all Asia and the world worship. See what the worship of Diana had to plead for itself, and what was the utmost which the most zealous bigots for it had to say in its behalf. First, That it had pomp on its side; the magnificence of the temple was the thing that charmed them, the thing that chained them; they could not bear the thoughts of any thing that tended to the diminution, much less to the destruction, of that. Secondly, That it had numbers on its side; All Asia and the world worship it; and therefore it must needs be the right way of worship, let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority, Rev 13:2, Rev 13:3. 2. The popular resentment of this complaint. The charge was managed by a craftsman, and was framed to incense the common people, and it had the desired effect; for on this occasion they showed, (1.) A great displeasure against the gospel and the preachers of it. They were full of wrath (Act 19:28), full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. (2.) A great jealousy for the honour of their goddess: They cried out, "Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defence of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Let Paul say ever so much to prove that those are no gods which are made with hands, we will abide by it that, whatever becomes of other gods and goddesses, Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers." Thus all people walked every one in the name of his god, and all thought well of their own; much more should the servants of the true God do so, who can say, This God is our God for ever and ever. (3.) A great disorder among themselves (Act 19:29): The whole city was full of confusion - he common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another's minds, but not knowing their own. 3. The proceedings of the mob under the power of these resentments, and how far they were carried. (1.) They laid hands on some of Paul's companions, and hurried them into the theatre (Act 19:29), some think with design there to make them fight with beasts, as Paul had sometimes done; or perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, of both of whom we read elsewhere. Gaius was of Derbe, Act 20:4. Aristarchus is also there spoken of, and Col 4:10. They came with Paul from Macedonia, and this was their only crime, that they were Paul's companions in travel, both in services and sufferings. (2.) Paul, who had escaped being seized by them, when he perceived his friends in distress for his sake, would have entered in unto the people, to sacrifice himself, if there were no other remedy, rather than his friends should suffer upon his account; and it was an evidence of a generous spirit, and that he loved his neighbour as himself. (3.) He was persuaded from it by the kindness of his friends, who overruled him. [1.] The disciples suffered him not, for it better became him to offer it than it would have become them to suffer it. They had reason to say to Paul, as David's servants did to him, when he was for exposing himself in a piece of public service, Thou art worth ten thousand of us, Sa2 18:3. [2.] Others of his friends interposed, to prevent his throwing himself thus into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore better let them bear the brunt of the storm than that he should venture into it, Act 19:31. They were certain of the chief of Asia, the princes of Asia - Asiarchai. The critics tell us they were the chief of their priests; or, as others, the chief of their players. Whether they were converts to the Christian faith (and some such there were even of their priests and governors), or whether they were only well-wishers to Paul, as an ingenuous good man, we are not told, only that they were Paul's friends. Dr. Lightfoot suggests that they kept up a respect and kindness for him ever since he fought with beasts in their theatre, and were afraid he should be abused so again. Note, It is a friendly part to take more care of the lives and comforts of good men than they do themselves. It would be a very hazardous adventure for Paul to go into the theatre; it was a thousand to one that it would cost him his life; and therefore Paul was overruled by his friends to obey the law of self-preservation, and has taught us to keep out of the way of danger as long as we can without going out of the way of duty. We may be called to lay down our lives, but not to throw away our lives. It would better become Paul to venture into a synagogue than into a theatre. (4.) The mob was in a perfect confusion (Act 19:32): Some cried one thing and some another, according as their fancies and passions, and perhaps the reports they received, led them. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another's minds. They contradicted one another, and were ready to fly in one another's faces for it, but they did not understand their own; for the truth was the greater part knew not wherefore they had come together. They knew not what began the riot, nor who, much less what business they had there; but, upon such occasions, the greatest part come only to enquire what the matter is: they follow the cry, follow the crowd, increase like a snow-ball, and where there are many there will be more. (5.) The Jews would have interested themselves in this tumult (in other places they had been the first movers of such riots) but now at Ephesus they had not interest enough to raise the mob, and yet, when it was raised, they had ill-will enough to set in with it (Act 19:35): They drew Alexander out of the multitude, called him out to speak on the behalf of the Jews against Paul and his companions: "You have heard what Demetrius and the silversmiths have to say against them, as enemies to their religion; give us leave now to tell you what we have to say against him as an enemy to our religion." The Jews put him forward to do this, encouraged him, and told him they would stand by him and second him; and this they looked upon as necessary in their own defence, and therefore what he designed to say is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they would have them know that they were as much Paul's enemies as they were; and those who are thus careful to distinguish themselves from the servants of Christ now, and are afraid of being taken for them, shall have their doom accordingly in the great day. Alexander beckoned with the hand, desiring to be heard against Paul; for it had been strange if a persecution had been carried on against the Christians and there were not Jews at one end or the other of it: if they could not begin the mischief, they would help it forward, and so make themselves partakers of other men's sins. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil (Ti2 4:14), and whom he had delivered unto Satan, Ti1 1:20. (6.) This occasioned the prosecutors to drop the prosecution of Paul's friends, and to turn it into acclamations in honour of their goddess (Act 19:34): When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever he had to say for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, "Great is Diana of the Ephesians; whoever runs her down, be he Jew or Christian, we are resolved to cry her up. She is Diana of the Ephesians, our Diana; and it is our honour and happiness to have her temple with us; and she is great, a famous goddess, and universally adored. There are other Dianas, but Diana of the Ephesians is beyond them all, because her temple is more rich and magnificent than any of theirs." This was all the cry for two hours together; and it was thought a sufficient confutation of Paul's doctrine, that those are not gods which are made with hands. Thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury. It was said of old concerning idolaters that they were mad upon their idols; and here is an instance of it. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians. 4. The suppressing and dispersing of these rioters, by the prudence and vigilance of the town-clerk; he is called, grammateus - the scribe, or secretary, or recorder; "the register of their games," the Olympic games (so others), whose business it was to preserve the names of the victors and the prizes they won. With much ado he, at length, stilled the noise, so as to be heard, and then made a pacific speech to them, and gave us an instance of that of Solomon, The words of wise men are heard in quiet more than the cry of him that rules among fools, as Demetrius did. Ecc 9:17. (1.) He humours them with an acknowledgment that Diana was the celebrated goddess of the Ephesians, Act 19:35. They needed not to be so loud and strenuous in asserting a truth which nobody denied, or could be ignorant of: Every one knows that the city of the Ephesians is a worshipper of the great goddess Diana; is neōkoros; not only that the inhabitants were worshippers of this goddess, but the city, as a corporation, was, by its charter, entrusted with the worship of Diana, to take care of her temple, and to accommodate those who came thither to do her homage. Ephesus is the aeditua (they say that is the most proper word), or the sacrist, of the great goddess Diana. The city was more the patroness and protectress of Diana than Diana was of the city. Such great care did idolaters take for the keeping up of the worship of gods made with hands, while the worship of the true and living God is neglected, and few nations or cities glory in patronizing and protecting that. The temple of Diana at Ephesus was a very rich and sumptuous structure, but, it should seem, the image of Diana in the temple, because they thought it sanctified the temple, was had in greater veneration than the temple, for they persuaded the people that it fell down from Jupiter, and therefore was none of the gods that were made with men's hands. See how easily the credulity of superstitious people is imposed upon by the fraud of designing men. Because this image of Diana had been set up time out of mind, and nobody could tell who made it, they made the people believe it fell down from Jupiter. "Now these things," says the town-clerk very gravely (but whether seriously or no, and as one that did himself believe them, may be questioned), "cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no prejudice." Some take it thus: "Seeing the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us." (2.) He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from (Act 19:36): You ought to be quiet, and to do nothing rashly. A very good rule this is to be observed at all times, both in private and public affairs; not to be hasty and precipitate in our motions, but to deliberate and take time to consider: not to put ourselves or others into a heat, but to be calm and composed, and always keep reason in the throne and passion under check. This word should be ready to us, to command the peace with, when we ourselves or those about us are growing disorderly: We ought to be quiet, and to do nothing rashly; to do nothing in haste, which we may repent of at leisure. (3.) He wipes off the odium that had been cast upon Paul and his associates, and tells them, they were not the men that they were represented to them to be (Act 19:37): "You have brought hither these men, and are ready to pull them to pieces; but have you considered what is their transgression and what is their offence? What can you prove upon them? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have offered no violence to Diana's temple or the treasures of it; nor are they blasphemers of your goddess; they have not given any opprobrious language to the worshippers of Diana, nor spoken scurrilously of her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not inveigh with any bitterness against you? Since they are calm, why should you be hot?" It was the idol in the heart that they levelled all their force against, by reason and argument; if they can but get that down, the idol in the temple will fall of course. Those that preach against idolatrous churches have truth on their side, and ought vigorously to maintain it and press it on men's consciences; but let them not be robbers of those churches (on the prey laid they not their hand, Est 9:15, Est 9:16), nor blasphemers of those worships; with meekness instructing, not with passion and foul language reproaching, those that oppose themselves; for God's truth, as it needs not man's lie, so it needs not man's intemperate heat. The wrath of man worketh not the righteousness of God. (4.) He turns them over to the regular methods of the law, which ought always to supersede popular tumults, and in civilized well-governed nations will do so. A great mercy it is to live in a country where provision is made for the keeping of the peace, and the administration of public justice, and the appointing of a remedy for every wrong; and herein we of this nation are as happy as any people. [1.] If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this rout, find themselves aggrieved, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action, take out a process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people. Note, The law is good if a man use it lawfully, as the last remedy both for the discovery of a right disputed and the recovery of a right denied. [2.] If the complaint be of a public grievance, relating to the constitution, it must be redressed, not by a confused rabble, but by a convention of the states (Act 19:39): If you enquire any thing concerning other matters, that are of common concern, it shall be determined in a lawful assembly of the aldermen and common-council, called together in a regular way by those in authority. Note, Private persons should not intermeddle in public matters, so as to anticipate the counsels of those whose business it is to take cognizance of them; we have enough to do to mind our own business. (5.) He makes them sensible of the danger they are in, and of the premunire they have run themselves into by this riot (Act 19:40): "It is well if we be not called in question for this day's uproar, if we be not complained of at the emperor's court, as a factious and seditious city, and if a quo warranto be not brought against us and our charter taken away; for there is no cause whereby we may give an account of this concourse, we have nothing to say in excuse of it. We cannot justify ourselves in breaking the peace by saying that others broke it first, and we only acted defensively; we have no colour for any such plea, and therefore let the matter go no further, for it has gone too far already." Note, Most people stand in awe of men's judgment more than of the judgment of God. How well were it if we would thus still the tumult of our disorderly appetites and passions, and check the violence of them, with the consideration of the account we must shortly give to the Judge of heaven and earth for all these disorders! We are in danger to be called in question for this day's uproar in our hearts, in our houses; and how shall we answer it, there being no cause, no just cause, or no proportionable one, whereby we may give an account of this concourse, and of this heat and violence? As we must repress the inordinacy of our appetites, so also of our passions, with this, that for all these things God will bring us unto judgment (Ecc 11:9), and we are concerned to manage ourselves as those that must give account. (6.) When he has thus shown them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to separate with all speed (Act 19:41): he dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so. See here, [1.] How the overruling providence of God preserves the public peace, by an unaccountable power over the spirits of men. Thus the world is kept in some order, and men are restrained from being as the fishes of the sea, where the greater devour the less. Considering what an impetuous furious thing, what an ungovernable untameable wild beast the mob is, when it is up, we shall see reason to acknowledge God's goodness that we are not always under the tyranny of it. He stills the noise of the sea, noise of her waves, and (which is no less an instance of his almighty power) the tumult of the people, Psa 65:7. [2.] See how many ways God has of protecting his people. Perhaps this town-clerk was no friend at all to Paul, nor to the gospel he preached, yet his human prudence is made to serve the divine purpose. Many are the troubles of the righteous, but the Lord delivereth them out of them all.

These travels of Paul which are thus briefly related, if all in them had been recorded that was memorable and worthy to be written in letters of gold, the world would not contain the books that would have been written; and therefore we have only some general hints of occurrences, which therefore ought to be the more precious. Here is, I. Paul's departure from Ephesus. He had tarried there longer than he had done at any one place since he had been ordained to the apostleship of the Gentiles; and now it was time to think of removing, for he must preach in other cities also; but after this, to the end of the scripture-history of his life (which is all we can depend upon), we never find him breaking up fresh ground again, nor preaching the gospel where Christ had not been named, as hitherto he had done (Rom 15:20), for in the close of the next chapter we find him made a prisoner, and so continued, and so left, at the end of this book. 1. Paul left Ephesus soon after the uproar had ceased, looking upon the disturbance he met with there to be an indication of Providence to him not to stay there any longer, Act 20:1. His removal might somewhat appease the rage of his adversaries, and gain better quarter for the Christians there. Currenti cede furori - It is good to lie by in a storm. Yet some think that before he now left Ephesus he wrote the first epistle to the Corinthians, and that his fighting with beasts at Ephesus, which he mentions in that epistle, was a figurative description of this uproar; but I rather take that literally. 2. He did not leave them abruptly and in a fright, but took leave of them solemnly: He called unto him the disciples, the principal persons of the congregation, and embraced them, took leave of them (saith the Syriac) with the kiss of love, according to the usage of the primitive church. Loving friends know not how well they love one another till they come to part, and then it appears how near they lay to one another's hearts. II. His visitation of the Greek churches, which he had planted, and more than once watered, and which appear to have laid very near his heart. 1. He went first to Macedonia (Act 20:1), according to his purpose before the uproar (Act 19:21); there he visited the churches of Philippi and Thessalonica, and gave them much exhortation, Act 20:2. Paul's visits to his friends were preaching visits, and his preaching was large and copious: He gave them much exhortation; he had a great deal to say to them, and did not stint himself in time; he exhorted them to many duties, in many cases, and (as some read it) with many reasonings. He enforced his exhortation with a great variety of motives and arguments. 2. He staid three months in Greece (Act 20:2, Act 20:3), that is, in Achaia, as some think, for thither also he purposed to go, to Corinth, and thereabouts (Act 19:21), and, no doubt, there also he gave the disciples much exhortation, to direct and confirm them, and engage them to cleave to the Lord. III. The altering of his measures; for we cannot always stand to our purposes. Accidents unforeseen put us upon new counsels, which oblige us to purpose with a proviso. 1. Paul was about to sail into Syria, to Antioch, whence he was first sent out into the service of the Gentiles, and which therefore in his journeys he generally contrived to take in his way; but he changed his mind, and resolved to return to Macedonia, the same way he came. 2. The reason was because the Jews, expecting he would steer that course as usual, had way-laid him, designing to be the death of him; since they could not get him out of the way by stirring up both mobs and magistrates against him, which they had often attempted, they contrived to assassinate him. Some think they laid wait for him, to rob him of the money that he was carrying to Jerusalem for the relief of the poor saints there; but, considering how very spiteful the Jews were against him, I suppose they thirsted for his blood more than for his money. IV. His companions in his travels when he went into Asia; they are here named, Act 20:4. Some of them were ministers, whether they were all so or no is not certain. Sopater of Berea, it is likely, is the same with Sosipater, who is mentioned Rom 16:21. Timothy is reckoned among them, for though Paul, when he departed from Ephesus (Act 20:1), left Timothy there, and afterwards wrote his first epistle to him thither, to direct him as an evangelist how to settle the church there, and in what hands to leave it (see Ti1 1:3; Ti1 3:14, Ti1 3:15), which epistle was intended for direction to Timothy what to do, not only at Ephesus where he now was, but also at other places where he should be in like manner left, or whither he should be sent to reside as an evangelist (and not to him only, but to the other evangelists that attended Paul, and were in like manner employed); yet he soon followed him, and accompanied him, with others here named. Now, one would think, this was no good husbandry, to have all these worthy men accompanying Paul, for there was more need of them where Paul was not than where he was; but so it was ordered, 1. That they might assist him in instructing such as by his preaching were awakened and startled; wherever Paul came, the waters were stirred, and then there was need of many hands to help the cripples in. It was time to strike when the iron was hot. 2. That they might be trained up by him, and fitted for future service, might fully know his doctrine and manner of life, Ti2 3:10. Paul's bodily presence was weak and despicable, and therefore these friends of his accompanied him, to put a reputation upon him, to keep him in countenance, and to intimate to strangers, who would be apt to judge by the sight of the eye, that he had a great deal in him truly valuable, which was not discovered upon the outward appearance. V. His coming to Troas, where he had appointed a general rendezvous of his friends. 1. They went before, and staid for him at Troas (Act 20:5), designing to go along with him to Jerusalem, as Trophimus particularly did, Act 21:29. We should not think it hard to stay awhile for good company in a journey. 2. Paul made the best of his way thither; and, it should seem, Luke was now in company with him; for he says We sailed from Philippi (Act 20:6), and the first time we find him in his company was here at Troas, Act 16:11. The days of unleavened bread are mentioned only to describe the time, not to intimate that Paul kept the passover after the manner of the Jews; for just about this time he had written in his first epistle to the church at Corinth, and taught, that Christs is our Passover, and a Christian life our feast of unleavened bread (Co1 5:7, Co1 5:8), and when the substance was come the shadow was done away. He came to them to Troas, by sea, in five days, and when he was there staid but seven days. There is no remedy, but a great deal of time will unavoidably be lost in travelling to and fro, by those who go about doing good, yet it shall not be put upon the score of lost time. Paul thought it worth while to bestow five days in going to Troas, though it was but for an opportunity of seven days' stay there; but he knew, and so should we, how to redeem even journeying time, and make it turn to some good account.

It should seem the ship Paul and his companions were embarked in for Jerusalem attended him on purpose, and staid or moved as he pleased; for when he came to Miletus, he went ashore, and tarried thee so long as to send for the elders of Ephesus to come to him thither; for if he had gone up to Ephesus, he could never have got away from them. These elders, or presbyters, some think, were those twelve who received the Holy Ghost by Paul's hands, Act 19:6. But, besides these, it is probable that Timothy had ordained other elders there for the service of that church, and the country about; these Paul sent for, that he might instruct and encourage them to go on in the work to which they had laid their hands. And what instructions he gave to them they would give to the people under their charge. It is a very pathetic and practical discourse with Paul here takes leave of these elders, and has in it much of the excellent spirit of this good man. I. He appeals to them concerning both his life and doctrine, all the time he had been in and about Ephesus (Act 20:18): "You know after what manner I have been with you, and how I have done the work of an apostle among you." He mentions this as a confirmation of his commission and consequently of the doctrine he had preached among them. They all knew him to be a man of serious, gracious, heavenly spirit, that he was no designing self-seeking man, as seducers are; he could not have been carried on with so much evenness and constancy in his services and sufferings, but by the power of divine grace. The temper of his mind, and the tenour both of his preaching and conversation, were such as plainly proved that God was with him of a truth, and that he was actuated and animated by a better spirit than his own. - He likewise makes this reference to his own conduct as an instruction to them, in whose hands the work was now left, to follow his example: "You know after what manner I have been with you, how I have conducted myself as a minister; in like manner be you with those that are committed to your charge when I am gone (Phi 4:9), what you have seen in me that is good do." 1. His spirit and conversation were excellent and exemplary; they knew after what manner he had been among them, and how he had had his conversation towards them, in simplicity and godly sincerity (Co2 1:12), how holily, justly, and unblamably he behaved himself, and how gentle he was towards them, Th1 2:7, Th1 2:10. (1.) He had conducted himself well all along, from the very first day that he came into Asia - at all seasons; the manner of his entering in among them was such as nobody could find fault with. He appeared from the first day they knew him to be a man that aimed not only to do well, but to do good, wherever he came. He was a man that was consistent with himself, and all of a piece; take him where you would he was the same at all seasons, he did not turn with the wind nor change with the weather, but was uniform like a die, which, throw it which way you will, lights on a square side. (2.) He had made it his business to serve the Lord, to promote the honour of God and the interest of Christ and his kingdom among them. He never served himself, nor made himself a servant of men, of their lusts and humours, nor was he a time-server; but he made it his business to serve the Lord. In his ministry, in his whole conversation, he proved himself what he wrote himself, Paul a servant of Jesus Christ, Rom 1:1. (3.) He had done his work with all humility of mind - meta pasēs tapeinophrosunēs, that is, in all works of condescension, modesty, and self-abasement. Though he was one that God had put a great deal of honour upon, and done a great deal of good by, yet he never took state upon him, nor kept people at a distance, but conversed as freely and familiarly with the meanest, for their good, as if he had stood upon a level with them. He was willing to stoop to any service, and to make himself and his labours as cheap as they could desire. Note, Those that would in any office serve the Lord acceptably to him, and profitably to others, must do it with all humility of mind, Mat 20:26, Mat 20:27. (4.) He had always been very tender, affectionate, and compassionate, among them; he had served the Lord with many tears. Paul was herein like his Master; often in tears; in his praying, he wept and made supplication, Hos 12:5. In his preaching, what he had told them before he told them again, even weeping, Phi 3:18. In his concern for them, though his acquaintance with them was but of a late standing, yet so near did they lie to his heart that he wept with those that wept, and mingled his tears with theirs upon every occasion, which was very endearing. (5.) He had struggled with many difficulties among them. He went on in his work in the face of much opposition, many temptations, trials of his patience and courage, such discouragements as perhaps were sometimes temptations to him, as to Jeremiah in a like case to say, I will not speak any more in the name of the Lord, Jer 20:8, Jer 20:9. These befell him by the lying in wait of the Jews, who still were plotting some mischief or other against him. Note, Those are the faithful servants of the Lord that continue to serve him in the midst of troubles and perils, that care not what enemies they make, so that they can but approve themselves to their Master, and make him their friend. Paul's tears were owing to his temptations; his afflictions helped to excite his good affections. 2. His preaching was likewise such as it should be, Act 20:20, Act 20:21. He came to Ephesus to preach the gospel of Christ among them, and he had been faithful both to them and to him that appointed him. (1.) He was a plain preacher, and one that delivered his message so as to be understood. This is intimated in two words, I have shown you, and have taught you. He did not amuse them with nice speculations, nor lead them into, and then lose them in, the clouds of lofty notions and expressions; but he showed them the plain truths of the gospel, which were of the greatest consequence and importance, and taught them as children are taught. "I have shown you the right way to happiness, and taught you to go in it." (2.) He was a powerful preacher, which is intimated in his testifying to them; he preached as one upon oath, that was himself fully assured of the truth of what he preached and was desirous to convince them of it and to influence and govern them by it. He preached the gospel, not as a hawker proclaims news in the street (it is all one to him whether it be true or false), but as a conscientious witness gives in his evidence at the bar, with the utmost seriousness and concern. Paul preached the gospel as a testimony to them if they received it, but as a testimony against them if they rejected it. (3.) He was a profitable preacher, one that in all his preaching aimed at doing good to those he preached to; he studied that which was profitable unto them, which had a tendency to make them wise and good, wiser and better, to inform their judgments and reform their hearts and lives. He preached ta sumpheronta, such things as brought with them divine light, and heat, and power to their souls. It is not enough not to preach that which is hurtful, which leads into error or hardens in sin, but we must preach that which is profitable. We do all things, dearly beloved, for your edifying. Paul aimed to preach not that which was pleasing, but that which was profitable, and to please only in order to profit. God is said to teach his people to profit, Isa 48:17. Those teach for God that teach people to profit. (4.) He was a painstaking preacher, very industrious and indefatigable in his work; he preached publicly, and from house to house. He did not confine himself to a corner when he had opportunity of preaching in the great congregation; nor did he confine himself to the congregation when there was occasion for private and personal instruction. He was neither afraid nor ashamed to preach the gospel publicly, nor did he grudge to bestow his pains privately, among a few, when there was occasion for it. He preached publicly to the flock that came together into the green pastures, and went from house to house to seek those that were weak and had wandered, and did not think that the one would excuse him from the other. Ministers should in their private visits, and as they go from house to house, discourse of those things which they have taught publicly, repeat them, inculcate them, and explain them, if it be needful, asking, Have you understood all these things? And, especially, they should help persons to apply the truth to themselves and their own case. (5.) He was a faithful preacher. He not only preached that which was profitable, but he preached every thing that he thought might be profitable, and kept back nothing, though the preaching of it might either cost him more pains or be disobliging to some and expose him to their ill-will. He declined not preaching whatever he thought might be profitable, though it was not fashionable, nor to some acceptable. He did not keep back reproofs, when they were necessary and would be profitable, for fear of offending; nor did he keep back the preaching of the cross, though he knew it was to the Jews a stumbling-block and to the Greeks foolishness, as the Roman missionaries in China lately did. (6.) He was a catholic preacher. He testified both to the Jews and also to the Greeks. Though he was born and bred a Jew, and had an entire affection for that nation, and was trained up in their prejudices against the Gentiles, yet he did not therefore confine himself to the Jews and avoid the Gentiles; but preached as readily to them as to the Jews, and conversed as freely with them. And, on the other hand, though he was called to be the apostle of the Gentiles, and the Jews had an implacable enmity against him upon that score, had done him many an ill turn, and here at Ephesus were continually plotting against him, yet he did not therefore abandon them as reprobates, but continued to deal with them for their good. Ministers must preach the gospel with impartiality; for they are ministers of Christ for the universal church. (7.) He was a truly Christian evangelical preacher. He did not preach philosophical notions, or matters of doubtful disputation, nor did he preach politics, or intermeddle at all with affairs of state or the civil government; but he preached faith and repentance, the two great gospel graces, the nature and necessity of them; these he urged upon all occasions. [1.] Repentance towards God; that those who by sin had gone away from God, and were going further and further from him into a state of endless separation from him, should by true repentance look towards God, turn towards him, move towards him, and hasten to him. He preached repentance as God's great command (Act 17:30), which we must obey - that men should repent, and turn to God, and do works meet for repentance (so he explains it, Act 26:20); and he preached it as Christ's gift, in order to the remission of sins (Act 5:31), and directed people to look up to him for it. [2.] Faith towards our Lord Jesus Christ. We must be repentance look towards God as our end; and by faith towards Christ as our way to God. Sin must by repentance be abandoned and forsaken, and then Christ must by faith be relied on for the pardon of sin. Our repentance towards God is not sufficient, we must have a true faith in Christ as our Redeemer and Saviour, consenting to him as our Lord and our God. For there is no coming to God, as penitent prodigals to a Father, but in the strength and righteousness of Jesus Christ as Mediator. Such a preacher as this they all knew Paul had been; and, if they will carry on the same work, they must walk in the same spirit, in the same steps. II. He declares his expectation of sufferings and afflictions in his present journey to Jerusalem, Act 20:22-24. Let them not think that he quitted Asia now for fear of persecution; nor, he was so far from running away like a coward from the post of danger that he was now like a hero hastening to the high places of the field, where the battle was likely to be hottest: Now, behold, I go bound in the spirit to Jerusalem, which may be understood either, (1.) Of the certain foresight he had of trouble before him. Though he was not yet bound in body, he was bound in spirit; he was in full expectation of trouble, and made it his daily business to prepare for it. He was bound in spirit, as all good Christians are poor in spirit, endeavouring to accommodate themselves to the will of God if they should be reduced to poverty. Or, (2.) Of the strong impulse he was under from the Spirit of God working upon his spirit to go this journey: "I go bound in the spirit, that is, firmly resolved to proceed, and well assured that it is by a divine direction and influence that I am so, and not from any humour or design of my own. I go led by the Spirit, and bound to follow him wherever he leads me." 1. He does not know particularly the things that shall befall him at Jerusalem. Whence the trouble shall spring, what shall be the occasion of it, what the circumstances and to what degree it shall arise, God had not thought fit to reveal to him. It is good for us to be kept in the dark concerning future events, that we may be always waiting on God and waiting for him. When we go abroad, it should be with this thought, we know not the things that shall befall us, nor what a day, or a night, or an hour, may bring forth; and therefore must refer ourselves to God, let him do with us as seemeth good in his eyes, and study to stand complete in his whole will. 2. Yet he does know in general that thee is a storm before him; for the prophets in every city he passed through told him, by the Holy Ghost, that bonds and afflictions awaited him. Besides the common notice given to all Christians and ministers to expect and prepare for sufferings, Paul had particular intimations of an extraordinary trouble, greater and longer than any he had yet met with, that was now before him. 3. He fixes a brave and heroic resolution to go on with his work, notwithstanding. It was a melancholy peal that was rung in his ears in every city, that bonds and afflictions did abide him; it was a hard case for a poor man to labour continually to do good, and to be so ill treated for his pains. Now it is worth while to enquire how he bore it. He was flesh and blood as well as other men; he was so, and yet by the grace of God he was enabled to go on with his work, and to look with a gracious and generous contempt upon all the difficulties and discouragements he met with in it. Let us take it from his own mouth here (Act 20:24), where he speaks not with obstinacy nor ostentation, but with a holy humble resolution: "None of these things move me; all my care is to proceed and to persevere in the way of my duty, and to finish well." Paul is here an example, (1.) Of holy courage and resolution in our work, notwithstanding the difficulties and oppositions we meet with in it; he saw them before him, but he made nothing of them: None of these things move me; oudenos logon poioumai - I make no account of them. He did not lay these things to heart, Christ and heaven lay there. None of these things moved him. [1.] They did not drive him off from his work; he did not tack about, and go back again, when he saw the storm rise, but went on resolutely, preaching there, where he knew how dearly it would cost him. [2.] They did not deprive him of his comfort, nor make him drive on heavily in his work. In the midst of troubles he was as one unconcerned. In his patience he possessed his soul, and, when he was as sorrowful, yet he was always rejoicing, and in all things more than a conqueror. Those that have their conversation in heaven can look down, not only upon the common troubles of this earth but upon the threatening rage and malice of hell itself, and say that none of these things moved them, as knowing that none of these things can hurt them. (2.) Of a holy contempt of life, and the continuance and comforts of it: Neither count I my life dear to myself. Life is sweet, and is naturally dear to us. All that a man has will he give for his life; but all that a man has, and life too, will he give who understands himself aright and his own interest, rather than lose the favour of God and hazard eternal life. Paul was of this mind. Though to an eye of nature life is superlatively valuable, yet to an eye of faith it is comparatively despicable; it is not so dear but it can be cheerfully parted with for Christ. This explains Luk 14:26, where we are required to hate our own lives, not in a hasty passion, as Job and Jeremiah, but in a holy submission to the will of God, and a resolution to die for Christ rather than to deny him. (3.) Of a holy concern to go through with the work of life, which should be much more our care than to secure either the outward comforts of it or the countenance of it. Blessed Paul counts not his life dear in comparison with this, and resolves in the strength of Christ, non propter vitam vivendi perdere causas - that he never will, to save his life, lose the ends of living. He is willing to spend his life in labour, to hazard his life in dangerous services, to waste it in toilsome services; nay, to lay down his life in martyrdom, so that he may but answer the great intentions of his birth, of his baptism, and of his ordination to the apostleship. Two things this great and good man is in care about, and if he gain them it is no matter to him what becomes of life: - [1.] That he may be found faithful to the trust reposed in him, that he may finish the ministry which he has received of the Lord Jesus, may do the work which he was sent into the world about, or, rather, which he was sent into the church about, - that he may complete the service of his generation, may make full proof of his ministry, - that he may go through the business of it, and others may reap the advantage of it, to the utmost of what was designed, - that he may, as is said of the two witnesses, finish his testimony (Rev 11:7), and may not do his work by halves. Observe, First, The apostleship was a ministry both to Christ and to the souls of men; and those that were called to it considered more the ministry of it than the dignity or dominion of it; and, if the apostles did so, much more ought the pastors and teachers to do so, and to be in the church as those who serve. Secondly, This ministry was received from the Lord Jesus. He entrusted them with it, and from him they received their charge; for him they do their work, in his name, in his strength; and to him they must give up their account. It was Christ that put them into the ministry (Ti1 1:12); it is he that carries them on in their ministry, and from him they have strength to do their service and bear up under the hardships of it. Thirdly, The work of this ministry was to testify the gospel of the grace of God, to publish it to the world, to prove it, and to recommend it; and, being the gospel of the grace of God, it has enough in it to recommend itself. It is a proof of God's good-will to us, and a means of his good work in us; it shows him gracious towards us, and tends to make us gracious, and so is the gospel of the grace of God. Paul made it the business of his life to testify this, and desired not to live a day longer than he might be instrumental to spread the knowledge and savour and power of this gospel. [2.] That he may finish well. He cares not when the period of his life comes, nor how, be it ever so soon, ever so sudden, ever so sad, as to outward circumstances, so that he may but finish his course with joy. First, He looks upon his life as a course, a race, so the word is. Our life is a race set before us, Heb 12:1. This intimates that we have our labours appointed us, for we were not sent into the world to be idle; and our limits appointed us, for we were not sent into the world to be here always, but to pass through the world, nay, to run through it, and it is soon run through; I may add, to run the gauntlet through it. Secondly, He counts upon the finishing of his course, and speaks of it as sure and near, and that which he had his thoughts continually upon. Dying is the end of our race, when we come off either with honour or shame. Thirdly, He is full of care to finish it well, which implies a holy desire of obtaining and a holy fear of coming short. "Oh! that I may but finish my course with joy; and then all will be well, perfectly and eternally well." Fourthly, He thinks nothing too much to do, nor too hard to suffer, so that he may but finish well, finish with joy. We must look upon it as the business of our life to provide for a joyful death, that we may not only die safely, but die comfortably. III. Counting upon it that this was the last time they should see him, he appeals to their consciences concerning his integrity, and demands of them a testimony to it. 1. He tells them that he was now taking his last leave of them (Act 20:25): I know that you all, among whom I have been conversant preaching the kingdom of God, though you may have letters from me, shall never see my face again. When any of us part with our friends, we may say, and should say, "We know not that ever we shall see one another again: our friends may be removed, or we ourselves may." But Paul here speaks it with assurance, by the Spirit of prophecy, that these Ephesians should see his face no more; and we cannot think that he who spoke so doubtfully of that which he was not sure of (not knowing the things that shall befall me there, v. 22) would speak this with so much confidence, especially when he foresaw what a trouble it would be to his friends here, unless he had had a special warrant from the Spirit to say it, to whom I think those do wrong who suppose that, notwithstanding this, Paul did afterwards come to Ephesus, and see them again. He would never have said thus solemnly, Now, behold, I know it, if he had not known it for certain. Not but that he foresaw that he had a great deal of time and work yet before him, but he foresaw that his work would be cut out for him in other places, and in these parts he had no more to do. Here he had for a great while gone about preaching the kingdom of God, preaching down the kingdom of sin and Satan, and preaching up the authority and dominion of God in Christ, preaching the kingdom of glory as the end and the kingdom of grace as the way. Many a time they had been glad to see his face in the pulpit, and saw it as it had been the face of an angel. If the feet of these messengers of peace were beautiful upon the mountains, what were their faces? But now they shall see his face no more. Note, We ought often to think of it, that those who now are preaching to us the kingdom of God will shortly be removed and we shall see their faces no more: the prophets, do they live for ever? Yet a little while is their light with us; it concerns us therefore to improve it while we have it, that when we shall see their faces no more on earth, yet we may hope to look them in the face with comfort in the great day. 2. He appeals to them concerning the faithful discharge of his ministry among them (Act 20:26): "Wherefore, seeing my ministry is at an end with you, it concerns both you and me to reflect, and look back;" and, (1.) He challenges them to prove him unfaithful, or to have said or done any thing by which he had made himself accessory to the ruin of any precious soul: I am pure from the blood of all men, the blood of souls. This plainly refers to that of the prophet (Eze 33:6), where the blood of him that perishes by the sword of the enemy is said to be required at the hand of the unfaithful watchman that did not give warning: "You cannot say but I have given warning, and therefore no man's blood can be laid at my door." If a minister has approved himself faithful, he may have this rejoicing in himself, I am pure from the blood of all men, and ought to have this testimony from others. (2.) He therefore leaves the blood of those that perish upon their own heads, because they had fair warning given them, but they would not take it. (3.) He charges these ministers to look to it that they took care and pains, as he had done: "I am pure from the blood of all men, see that you keep yourselves so too. I take you to record this day" - en tē sēmeron hēmera, "I call this day to witness to you:" so Streso. As sometimes the heaven and earth are appealed to, so here this day shall be a witness, this parting day. 3. He proves his own fidelity with this (Act 20:27): For I have not shunned to declare unto you all the counsel of God. (1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own; "it was pure gospel, and nothing else, the will of God concerning your salvation." The gospel is the counsel of God; it is admirably contrived by his wisdom, it is unalterably determined by his will, and it is kindly designed by his grace for our glory, Co1 2:7. This counsel of God it is the business of ministers to declare as it is revealed, and not otherwise nor any further. (2.) He had preached to them the whole counsel of God. As he had preached to them the whole counsel of God. As he had preached to them the gospel pure, so he had preached it to them entire; he had gone over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several connections with, and dependences upon, one another. (3.) He had not shunned to do it; had not wilfully nor designedly avoided the declaring of any part of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined preaching upon the most plain and easy parts of it; he had not shunned preaching those doctrines which he knew would be provoking to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whether they would hear or forbear. And thus it was that he kept himself pure from the blood of all men. IV. He charges them as ministers to be diligent and faithful in their work. 1. He commits the care of the church at Ephesus, that is, the saints, the Christians that were there and thereabouts (Eph 1:1), to them, who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one flock, because they not only agreed in one faith, as they did with all Christian churches, but in many instances they kept up communion one with another. To these elders or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, episkopous - bishops of the flock. "You that are presbyters are bishops of the Holy Ghost's making, that are to take the oversight of this part of the church of God," Pe1 5:1, Pe1 5:2; Tit 1:5, Tit 1:7. While Paul was present at Ephesus, he presided in all the affairs of that church, which made the elders loth to part with him; but now this eagle stirs up the nest, flutters over her young; now that they begin to be fledged they must learn to fly themselves, and to act without him, for the Holy Ghost had made them overseers. They took not this honour to themselves, nor was it conferred upon them by any prince or potentate, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell upon them, Act 19:6. The Holy Ghost also directed those that chose, and called, and ordained, them to this work in answer to prayer. 2. He commanded them to mind the work to which they were called. Dignity calls for duty; if the Holy Ghost has made them overseers of the flock, that is, shepherds, they must be true to their trust. (1.) They must take heed to themselves in the first place, must have a very jealous eye upon all the motions of their own souls, and upon all they said and did, must walk circumspectly, and know how to behave themselves aright in the house of God, in which they were now advanced to the office of stewards: "You have many eyes upon you, some to take example by you, others to pick quarrels with you, and therefore you ought to take heed to yourselves." Those are not likely to be skilful or faithful keepers of the vineyards of others that do not keep their own. (2.) "Take heed to the flock, to all the flock, some to one part of it, others to another, according as your call and opportunity are, but see that no part of it be neglected among you." Ministers must not only take heed to their own souls, but must have a constant regard to the souls of those who are under their charge, as shepherds have to their sheep, that they may receive no damage: "Take heed to all the flock, that none of them either of themselves wander from the fold or be seized by the beasts of prey; that none of them be missing, or miscarry, through your neglect." (3.) They must feed the church of God, must do all the parts of the shepherd's office, must lead the sheep of Christ into the green pastures, must lay meat before them, must do what they can to heal those that are distempered and have no appetite to their meat, must feed them with wholesome doctrine, with a tender evangelical discipline, and must see that nothing is wanting that is necessary in order to their being nourished up to eternal life. There is need of pastors, not only to gather the church of God by bringing in of those that are without, but to feed it by building up those that are within. (4.) They must watch (Act 20:31), as shepherds keep watch over their flocks by night, must be awake and watchful, must not give way to spiritual sloth and slumber, but must stir up themselves to their business and closely attend it. Watch thou in all things (Ti2 4:5), watch against every thing that will be hurtful to the flock, and watch to every thing that will be advantageous to it; improve every opportunity of doing it a kindness. 3. He gives them several good reasons why they should mind the business of their ministry. (1.) Let them consider the interest of their Master, and his concern for the flock that was committed to their charge, Act 20:28. It is the church which he has purchased with his own blood. [1.] "It is his own; you are but his servants to take care of it for him. It is your honour that you are employed for God, who will own you in his service; but then your carelessness and treachery are so much the worse if you neglect your work, for you wrong God and are false to him. From him you received the trust, and to him you must give up your account, and therefore take heed to yourselves. And, if it be the church of God, he expects you should show your love to him by feeding his sheep and lambs." [2.] He has purchased it. The world is God's by right of creation, but the church is his by right of redemption, and therefore it ought to be dear to us, for it was dear to him, because it cost him dear, and we cannot better show it than by feeding his sheep and his lambs. [3.] This church of God is what he has purchased; not as Israel of old, when he gave men for them, and people for their life (Isa 43:3, Isa 43:4), but with his own blood. This proves that Christ is God, for he is called so here, where yet he is said to purchase the church with his own blood; the blood was his as man, yet so close is the union between the divine and human nature that it is here called the blood of God, for it was the blood of him who is God, and his being so put such dignity and worth into it as made it both a valuable ransom of us from evil, and a valuable purchase for us of all good, nay, a purchase of us to Christ, to be to him a peculiar people: Thine they were, and thou gavest them to me. In consideration of this, therefore, feed the church of God, because it is purchased at so dear a rate. Did Christ lay down his life to purchase it, and shall his ministers be wanting in any care and pains to feed it? Their neglect of its true interest is a contempt of his blood that purchased it. (2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, Act 20:29, Act 20:30. "If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, th

In these verses we have, I. Paul's journey to Jerusalem from Caesarea, and the company that went along with him. 1. They took up their carriages, their bag and baggage, and as it should seem, like poor travellers or soldiers, were their own porters; so little had they of change of raiment. Omnia mea mecum porto - My property is all about me. Some think they had with them the money that was collected in the churches of Macedonia and Achaia for the poor saints at Jerusalem. If they could have persuaded Paul to go some other way, they would gladly have gone along with him; but if, notwithstanding their dissuasive, he will go to Jerusalem, they do no say, "Let him go by himself then;" but as Thomas, in a like case, when Christ would go into danger at Jerusalem, Let us go and die with him, Joh 11:16. Their resolution to cleave to Paul was like that of Ittai to cleave to David (Sa2 15:21): In what place my Lord the king shall be, whether in death or life, there also will thy servant be. Thus Paul's boldness emboldened them. 2. Certain of the disciples of Caesarea went along with them. Whether they designed to go however, and took this opportunity of going with so much good company, or whether they went on purpose to see if they could do Paul any service and if possible prevent his trouble, or at least minister to him in it, does not appear. The less while that Paul is likely to enjoy his liberty the more industrious they are to improve every opportunity of conversation with him. Elisha kept close to Elijah when he knew the time was at hand that he should be taken up. 3. They brought with them an honest old gentleman that had a house of his own at Jerusalem, in which he would gladly entertain Paul and his company, one Mnason of Cyprus (Act 21:16), with whom we should lodge. Such a great concourse of people there was to the feast that it was a hard matter to get lodgings; the public houses would be taken up by those of the better sort, and it was looked upon as a scandalous thing for those that had private houses to let their rooms out at those times, but they must freely accommodate strangers with them. Every one then would choose his friends to be his guests, and Mnason took Paul and his company to be his lodgers; though he had heard what trouble Paul was likely to come into, which might bring those that entertained him into trouble too, yet he shall be welcome to him, whatever comes of it. This Mnason is called an old disciple - a disciple from the beginning; some think, one of the seventy disciples of Christ, or one of the first converts after the pouring out of the Spirit, or one of the first that was converted by the preaching of the gospel in Cyprus, Act 13:4. However it was, it seems he had been long a Christian, and was now in years. Note, It is an honourable thing to be an old disciple of Jesus Christ, to have been enabled by the grace of God to continue long in a course of duty, stedfast in the faith, and growing more and more prudent and experienced to a good old age. And with these old disciples one would choose to lodge; for the multitude of their years will teach wisdom. II. Paul's welcome at Jerusalem. 1. Many of the brethren there received him gladly, Act 21:17. As soon as they had notice that he was come to town, they went to his lodgings at Manson's house, and congratulated him on his safe arrival, and told him they were glad to see him, and invited him to their houses, accounting it an honour to be known to one that was such an eminent servant of Christ. Streso observes that the word here used concerning the welcome they gave to the apostles, asmenōs apodechein̂ is used concerning the welcome of the apostles' doctrine, Act 2:41. They gladly received his word. We think if we had Paul among us we should gladly receive him; but it is a question whether we should or no it, having his doctrine, we do not gladly receive that. 2. They paid a visit to James and the elders of the church, at a church-meeting (Act 21:18): "The day following, Paul went unto James, and took us with him, that were his companions, to introduce us into acquaintance with the church at Jerusalem." It should seem that James was now the only apostle that was resident at Jerusalem; the rest had dispersed themselves to preach the gospel in other places. But still they forecasted to have an apostle at Jerusalem, perhaps sometimes one and sometimes another, because there was a great resort thither from all parts. James was now upon the spot, and all the elders or presbyters that were the ordinary pastors of the church, both to preach and govern, were present. Paul saluted them all, paid his respects to them, enquired concerning their welfare, and gave them the right hand of fellowship. He saluted them, that is, he wished them all health and happiness, and prayed to God to bless them. The proper signification of salutation is, wishing salvation to you: salve, or salus tibi sit; like peace be unto you. And such mutual salutations, or good wishes, very well become Christians, in token of their love to each other and joint regard to God. III. The account they had from him of his ministry among the Gentiles, and their satisfaction in it. 1. He gave them a narrative of the success of the gospel in those countries where he had been employed, knowing it would be very acceptable to them to hear of the enlarging of Christ's kingdom: He declared particularly what things God had wrought among the Gentiles by his ministry, v. 19. Observe how modestly he speaks, not what things he had wrought (he was but the instrument), but what God had wrought by his ministry. It was not I, but the grace of God which was with me. He planted and watered, but God gave the increase. He declared it particularly, that the grace of God might appear the more illustrious in the circumstances of his success. Thus David will tell others what God has done for his soul (Psa 66:16), as Paul here what God has done by his hand, and both that their friends may help them to be thankful. 2. Hence they took occasion to give praise to God (v. 20): When they heart it, they glorified the Lord. Paul ascribed it all to God, and to God they gave the praise of it. They did not break out into high encomiums of Paul, but left it to his Master to say to him, Well done, good and faithful servant; but they gave glory to the grace of God, which was extended to the Gentiles. Note, The conversion of sinners ought to be the matter of our joy and praise as it is of the angels'. God had honoured Paul more than any of them, in making his usefulness more extensive, yet they did not envy him, nor were they jealous of his growing reputation, but, on the contrary, glorified the Lord. And they could not do more to encourage Paul to go on cheerfully in his work than to glorify God for his success in it; for, if God be praised, Paul is pleased. IV. The request of James and the elders of the church at Jerusalem to Paul, or their advice rather, that he would gratify the believing Jews by showing some compliance with the ceremonial law, and appearing publicly in the temple to offer sacrifice, which was not a thing in itself sinful; for the ceremonial law, though it was by no means to be imposed upon the Gentile converts (as the false teachers would have it, and thereby endeavoured to subvert the gospel), yet it was not become unlawful as yet to those that had been bred up in the observance of it, but were far from expecting justification by it. It was dead, but not buried; dead, but not yet deadly. And, being not sinful, they thought it was a piece of prudence in Paul to conform thus far. Observe the counsel they give to Paul herein, not as having authority over him, but an affection for him. 1. They desired him to take notice of the great numbers there were of the Jewish converts: Thou seest, brother, how many thousands of the Jews there are who believe. They called him brother, for they looked upon him as a joint-commissioner with them in gospel-work. Though they were of the circumcision and he the apostle of the Gentiles, though they were conformists and he a nonconformist, yet they were brethren, and owned the relation. Thou hast been in some of our assemblies, and seest how numerous they are: how many myriads of Jews believe. The word signifies, not thousands, but ten thousands. Even among the Jews, who were most prejudiced against the gospel, yet there were great multitudes that received it; for the grace of God can break down the strongest holds of Satan. The number of the names at first was but one hundred and twenty, yet now many thousands. Let none therefore despise the day of small things; for, though the beginning be small, God can make the latter end greatly to increase. Hereby it appeared that God had not quite cast away his people the Jews, for among them there was a remnant, an election, that obtained (see Rom 11:1, Rom 11:5, Rom 11:7): many thousands that believed. And this account which they could give to Paul of the success of the gospel among the Jews was, no doubt, as grateful to Paul as the account which he gave them of the conversion of the Gentiles was to them; for his heart's desire and prayer to God for the Jews was that they might be saved. 2. They informed him of a prevailing infirmity these believing Jews laboured under, of which they could not yet be cured: They are all zealous of the law. They believe in Christ as the true Messiah, they rest upon his righteousness and submit to his government; but they know the law of Moses was of God, they have found spiritual benefit in their attendance on the institutions of it, and therefore they can by no means think of parting with it, no, nor of growing cold to it. And perhaps they urged Christ's being made under the law, and observing it (which was designed to be our deliverance from the law), as a reason for their continuance under it. This was a great weakness and mistake, to be so fond of the shadows when the substance was come, to keep their necks under a yoke of bondage when Christ had come to make them free. But see, (1.) The power of education and long usage, and especially of a ceremonial law. (2.) The charitable allowance that must be made in consideration of these. These Jews that believed were not therefore disowned and rejected as no Christians because they were for the law, nay, were zealous for it, while it was only in their own practice, and they did not impose it upon others. Their being zealous of the law was capable of a good construction, which charity would put upon it; and it was capable of a good excuse, considering what they were brought up in, and among whom they lived. 3. They gave him to understand that these Jews, who were so zealous of the law, were ill-affected to him, Act 21:21. Paul himself, though as faithful a servant as any Christ ever had, yet could not get the good word of all that belonged to Christ's family: "They are informed of thee (and form their opinion of thee accordingly) that thou not only dost not teach the Gentiles to observe the law, as some would have had thee (we have prevailed with them to drop that), but dost teach all the Jews who are dispersed among the Gentiles to forsake Moses, not to circumcise their children nor to walk after the customs of our nation, which were of divine appointment, so far as they might be observed even among the Gentiles, at a distance from the temple, - not to observe the fasts and feasts of the church, not to wear their phylacteries, nor abstain from unclean meats." Now, (1.) It was true that Paul preached the abrogation of the law of Moses, taught them that it was impossible to be justified by it, and therefore we are not bound up any longer to the observance of it. But, (2.) It was false that he taught them to forsake Moses; for the religion he preached tended not to destroy the law, but to fulfil it. He preached Christ (the end of the law for righteousness), and repentance and faith, in the exercise of which we are to make great use of the law. The Jews among the Gentiles whom Paul taught were so far from forsaking Moses that they never understood him better, nor ever embraced him so heartily as now when they were taught to make use of him as a schoolmaster to bring them to Christ. But even the believing Jews, having got this notion of Paul, that he was an enemy to Moses, and perhaps giving too much regard to the unbelieving Jews too, were much exasperated against him. Their ministers, the elders here present, loved and honoured him, and approved of what he did, and called him brother, but the people could hardly be induced to entertain a favourable thought of him; for it is certain the least judicious are the most censorious, the weak-headed are the hot-headed. They could not distinguish upon Paul's doctrine as they ought to have done, and therefore condemned it in the gross, through ignorance. 4. They therefore desired Paul that he would by some public act, now that he had come to Jerusalem, make it to appear that the charge against him was false, and that he did not teach people to forsake Moses and to break the customs of the Jewish church, for he himself retained the use of them. (1.) They conclude that something of this kind must be done: "What is it therefore? What must be done? The multitude will hear that thou art come to town." This is an inconvenience that attends men of fame, that their coming and going are taken notice of more than other people's, and will be talked of, by some for good-will and by others for ill-will. "When they hear thou art come, they must needs come together, they will expect that we call them together, to advise with them whether we should admit thee to preach among us as a brother or no; or, they will come together of themselves expecting to hear thee." Now something must be done to satisfy them that Paul does not teach the people to forsake Moses, and they think it necessary, [1.] For Paul's sake, that his reputation should be cleared, and that so good a man may not lie under any blemish, nor so useful a man labour under any disadvantage which may obstruct his usefulness. [2.] For the people's sake, that they may not continue prejudiced against so good a man, nor lose the benefit of his ministry by those prejudices. [3.] For their own sake, that since they knew it was their duty to own Paul their doing it might not be turned to their reproach among those that were under their charge. (2.) They produce a fair opportunity which Paul might take to clear himself: "Do this that we say unto thee, take our advice in this case. We have four men, Jews who believe, of our own churches, and they have a vow on them, a vow of Nazariteship for a certain time; their time has now expired (Act 21:23), and they are to offer their offering according to the law, when they shave the head of their separation, a he-lamb for a burnt-offering, a ewe-lamb for a sin-offering, and a ram for a peace-offering, with other offerings pertinent to them, Num 6:13-20. Many used to do this together, when their vow expired about the same time, either for the greater expedition or for the greater solemnity. Now Paul having so far of late complied with the law as to take upon him the vow of a Nazarite, and to signify the expiration of it by shaving his head at Cenchrea (Act 18:18), according to the custom of those who lived at a distance from the temple, they desire him but to go a little further, and to join with these four in offering the sacrifices of a Nazarite: 'Purify thyself with them according to the law; and be willing not only to take that trouble, but to be at charges with them, in buying sacrifices for this solemn occasion, and to join with them in the sacrifice." This, they think, will effectually stop the mouth of calumny, and every one will be convinced that the report was false, that Paul was not the man he was represented to be, did not teach the Jews to forsake Moses, but that he himself, being originally a Jew, walked orderly, and kept the law; and then all would be well. 5. They enter a protestation that this shall be no infringement at all of the decree lately made in favour of the Gentile converts, nor do they intend by this in the least to derogate from the liberty allowed them (Act 21:25): "As touching the Gentiles who believe, we have written and concluded, and resolve to abide by it, that they observe no such things; we would not have them to be bound up by the ceremonial law by any means, but only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication; but let not them be tied to the Jewish sacrifices or purifications, nor any of their rites and ceremonies." They knew how jealous Paul was for the preservation of the liberty of the converted Gentiles, and therefore expressly covenant to abide by that. Thus far is their proposal. V. Here is Paul's compliance with it. He was willing to gratify them in this matter. Though he would not be persuaded not to go to Jerusalem, yet, when he was there, he was persuaded to do as they there did, Act 21:26. Then Paul took the men, as they advised, and the very next day, purifying himself with them, and not with multitude nor tumult, as he himself pleads (Act 24:18), he entered into the temple, as other devout Jews that came upon such errands did, to signify the accomplishment of the days of purification to the priests; desiring the priest would appoint a time when the offering should be offered for every one of them, one for each. Ainsworth, on Num 6:18, quotes out of Maimonides a passage which gives some light to this: If a man say, Upon me behalf the oblations of a Nazarite, or, Upon me be half the shaving of a Nazarite, them he brings half the offerings by what Nazarite he will, and that Nazarite pays his offering out of that which is his. So Paul did here; he contributed what he vowed to the offerings of these Nazarites, and some think bound himself to the law of Nazariteship, and to an attendance at the temple with fastings and prayers for seven days, not designing that the offering should be offered till them, which was what he signified to the priest. Now it has been questioned whether James and the elders did well to give Paul this advice, and whether he did well to take it. 1. Some have blamed this occasional conformity of Paul's, as indulging the Jews too much in their adherence to the ceremonial law, and a discouragement of those who stood fast in the liberty wherewith Christ had made them free. Was it not enough for James and the elders of Jerusalem to connive at this mistake in the Jewish converts themselves, but must they wheedle Paul to countenance them in it? Had it not been better, when they had told Paul how zealous the believing Jews were for the law, if they had desired, whom God had endued with such excellent gifts, to take pains with their people to convince them of their error, and to show them that they were made free from the law by their marriage to Christ? Rom 7:4. To urge him to encourage them in it by his example seems to have more in it of fleshly wisdom than of the grace of God. Surely Paul knew what he had to do better than they could teach him. But, 2. Others think the advice was prudent and good, and Paul's following it was justifiable enough, as the case stood. It was Paul's avowed principle, To the Jews became I as a Jew, that I might gain the Jews, Co1 9:20. He had circumcised Timothy, to please the Jews; though he would not constantly observe the ceremonial law, yet, to gain an opportunity of doing good, and to show how far he could comply, he would occasionally go to the temple and join in the sacrifices there. Those that are weak in the faith are to be borne with, when those that undermine the faith must be opposed. It is true, this compliance of Paul's sped ill to him, for this very thing by which he hoped to pacify the Jews did but provoke them, and bring him into trouble; yet this is not a sufficient ground to go upon in condemning it: Paul might do well, and yet suffer for it. But perhaps the wise God overruled both their advice and Paul's compliance with it to serve a better purpose than was intended; for we have reason to think that when the believing Jews, who had endeavoured by their zeal for the law to recommend themselves to the good opinion of those who believed not, saw how barbarously they used Paul (who endeavoured to oblige them), they were by this more alienated from the ceremonial law than they could have been by the most argumentative or affecting discourses. They saw it was in vain to think of pleasing men that would be pleased with nothing else but the rooting out of Christianity. Integrity and uprightness will be more likely to preserve us than sneaking compliances. And when we consider what a great trouble it must needs be to James and the presbyters, in the reflection upon it, that they had by their advice brought Paul into trouble, it should be a warning to us not to press men to oblige us by doing any thing contrary to their own mind.

It does not appear how long it was after Paul's conference with Agrippa that he was sent away for Rome, pursuant to his appeal to Caesar; but it is likely they took the first convenience they could hear of to do it; in the mean time Paul is in the midst of his friends at Caesarea - they comforts to him, and he a blessing to them. But here we are told, I. How Paul was shipped off for Italy: a long voyage, but there is no remedy. He has appealed to Caesar, and to Caesar he must go: It was determined that we should sail into Italy, for to Rome they must go by sea; it would have been a vast way about to go by land. Hence, when the Roman conquest of the Jewish nation is foretold, it is said (Num 24:24), Ships shall come from Chittim, that is, Italy, and shall afflict Eber, that is, the Hebrews. It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for, whatever man intended, God had work for him to do there. Now here we are told, 1. Whose custody he was committed to - to one named Julius, a centurion of Augustus's band, as Cornelius was of the Italian band, or legion, Act 10:1. He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him. 2. What bottom he embarked in: they went on board a ship of Adramyttium (Act 27:2), a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods came to a good market. 3. What company he had in this voyage, there were some prisoners who were committed to the custody of the same centurion, and who probably had appealed to Caesar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voyage; and we find in this chapter (Act 27:42) that for their sakes he had like to have been killed, but for his sake they were preserved. Note, It is no new thing for the innocent to be numbered among the transgressors. But he had also some of his friends with him, Luke particularly, the penman of this book, for he puts himself in all along, We sailed into Italy, and, We launched, v. 2. Aristarchus a Thessalonian is particularly named, as being now in his company. Dr. Lightfoot thinks that Trophimus the Ephesian went off with him, but that he left him sick at Miletum (Ti2 4:20), when he passed by those coasts of Asia mentioned here (v. 2), and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends in this tedious voyage, with whom he might converse freely, though he had so much loose profane company about him. Those that go long voyages at sea are commonly necessitated to sojourn, as it were, in Mesech and Kedar, and have need of wisdom, that they may do good to the bad company they are in, may make them better, or at lest be made never the worse by them. II. What course they steered, and what places they touched at, which are particularly recorded for the confirming of the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place. 1. They touched at Sidon, not far off from where they went on board; thither they came the next day. And that which is observable here is, that Julius the centurion was extraordinarily civil to Paul. It is probable that he knew his case, and was one of the chief captains, or principal men, that heard him plead his own cause before Agrippa (Act 25:23), and was convinced of his innocency, and the injury done him; and therefore, though Paul was committed to him as a prisoner, he treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven: He gave him liberty, while the business of the ship detained it at Sidon, to go among his friends there, to refresh himself; and it would be a great refreshment to him. Julius herein gives an example to those in power to be respectful to those whom they find worthy of their respect, and in using their power to make a difference. A Joseph, a Paul, are not to be used as common prisoners. God herein encourages those that suffer for him to trust in him; for he can put it into the hearts of those to befriend them from whom they least expect it - can cause them to be pitied, nay, can cause them to be prized and valued, even in the eyes of those that carry them captive, Psa 106:46. And it is likewise an instance of Paul's fidelity. He did not go about to make his escape, which he might have easily done; but, being out upon his parole of honour, he faithfully returns to his imprisonment. If the centurion is so civil as to take his word, he is so just and honest as to keep his word. 2. They thence sailed under Cyprus, Act 27:4. If the wind had been fair, they had gone forward by direct sailing, and had left Cyprus on the right hand; but, the wind not favouring them, they were driven to oblique sailing with a side wind, and so compassed the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in; so must we all in our passage over the ocean of this world. When the winds are contrary yet we must be getting forward as well as we can. 3. At a port called Myra they changed their ship; that which they were in, it is probable, having business no further, they went on board a vessel of Alexandria bound for Italy, Act 27:5, Act 27:6. Alexandria was now the chief city of Egypt, and great trading there was between that city and Italy; from Alexandria they carried corn to Rome, and the East-India goods and Persian which they imported at the Red Sea they exported again to all parts of the Mediterranean, and especially to Italy. And it was a particular favour shown to the Alexandrian ships in the ports of Italy that they were not obliged to strike sail, as other ships were, when they came into port. 4. With much ado they made The Fair Havens, a port of the island of Crete, Act 27:7, Act 27:8. They sailed slowly many days, being becalmed, or having the wind against them. It was a great while before they made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cyprus; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of the island of Crete. Though the voyage hitherto was not tempestuous, yet it was very tedious. They many that are not driven backward in their affairs by cross providences, yet sail slowly, and do not get forward by favourable providences. And many good Christians make this complaint in the concerns of their souls, that they do not rid ground in their way of heaven, but have much ado to keep their ground; they move with many stops and pauses, and lie a great while wind-bound. Observe, The place they came to was called The Fair Havens. Travellers say that it is known to this day by the same name, and that it answers the name from the pleasantness of its situation and prospect. And yet, (1.) It was not the harbour they were bound for; it was a fair haven, but it was not their haven. Whatever agreeable circumstances we may be in in this world, we must remember we are not at home, and therefore we must arise and depart; for, though it be a fair haven, it is not the desired haven, Psa 107:30. (2.) It was not a commodious haven to winter in, so it is said, Act 27:12. It had a fine prospect, but it lay exposed to the weather. Note, Every fair haven is not a safe haven; nay, there may be most danger where there is most pleasure. III. What advice Paul gave them with reference to that part of their voyage they had before them - it was to be content to winter where they were, and not to think of stirring till a better season of the year. 1. It was now a bad time for sailing; they had lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fast was already past, that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our September. That yearly fast was very religiously observed; but (which is strange) we never have any mention made in all the scripture history of the observance of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmas is reckoned by mariners as a bad time of the year to be at sea as any other; they complain of their Michaelmas-blasts; it was that time now with these distressed voyagers. The harvest was past, the summer was ended; they had not only lost time, but lost the opportunity. 2. Paul put them in mind of it, and gave them notice of their danger (Act 27:10): "I perceive" (either by notice from God, or by observing their wilful resolution to prosecute the voyage notwithstanding the peril of the season) "that this voyage will be with hurt and damage; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey." There were some good men in the ship, and many more bad men: but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger. 3. They would not be advised by Paul in this matter, Act 27:11. They thought him impertinent in interposing in an affair of this nature, who did not understand navigation; and the centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, takes upon him to overrule, though he had not been oftener at sea perhaps than Paul, nor was better acquainted with these seas, for Paul had planted the gospel in Crete (Tit 1:5), and knew the several parts of the island well enough. But the centurion gave more regard to the opinion of the master and owner of the ship than to Paul's; for every man is to be credited in his own profession ordinarily: but such a man as Paul, who was so intimate with Heaven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves into who will be governed more by human prudence than by divine revelation. The centurion was very civil to Paul (Act 27:3), and yet would not be governed by his advice. Note, Many will show respect to good ministers that will not take their advice, Eze 33:31.

We are here taking our leave of the history of blessed Paul; and therefore, since God saw it not fit that we should know any more of him, we should carefully take notice of every particular of the circumstances in which we must here leave him. I. It cannot but be a trouble to us that we must leave him in bonds for Christ, nay, and that we have no prospect given us of his being set at liberty. Two whole years of that good man's life are here spent in confinement, and, for aught that appears, he was never enquired after, all that time, by those whose prisoner he was. He appealed to Caesar, in hope of a speedy discharge from his imprisonment, the governors having signified to his imperial majesty concerning the prisoner that he had done nothing worthy of death or bonds, and yet he is detained a prisoner. So little reason have we to trust in men, especially despised prisoners in great men; witness the case of Joseph, whom the chief butler remembered not, but forgot, Gen 40:23. Yet some think that though it be not mentioned here, yet it was in the former of these two years, and early too in that year, that he was first brought before Nero, and then his bonds in Christ were manifest in Caesar's court, as he says, Phi 1:13. And at this first answer it was that no man stood by him, Ti2 4:16. But it seems, instead of being set at liberty upon this appeal, as he expected, he hardly escaped out of the emperor's hands with his life; he calls it a deliverance out of the mouth of the lion, Ti2 4:17, and his speaking there of his first answer intimates that since that he had a second, in which he had come off better, and yet was not discharged. During these two years' imprisonment he wrote his epistle to the Galatians, then his second epistle to Timothy, then those to the Ephesians, Philippians, Colossians, and to Philemon, in which he mentions several things particularly concerning his imprisonment; and, lastly, his epistle to the Hebrews just after he was set at liberty, as Timothy also was, who, coming to visit him, was upon some account or other made his fellow-prisoner (with whom, writes Paul to the Hebrews, Plm 1:13 :23, if he come shortly, I will see you), but how or by what means he obtained his liberty we are not told, only that two years he was a prisoner. Tradition says that after his discharge he went from Italy to Spain, thence to Crete, and so with Timothy into Judea, and thence went to visit the churches in Asia, and at length came a second time to Rome, and there was beheaded in the last year of Nero. But Baronius himself owns that there is no certainty of any thing concerning him betwixt his release from this imprisonment and his martyrdom; but it is said by some that Nero, having, when he began to play the tyrant, set himself against the Christians, and persecuted them (and he was the first of the emperors that made a law against them, as Tertullian says, Apol. cap. 5), the church at Rome was much weakened by that persecution, and this brought Paul the second time to Rome, to re-establish the church there, and to comfort the souls of the disciples that were left, and so he fell a second time into Nero's hand. And Chrysostom relates that a young woman that was one of Nero's misses (to speak modishly) being converted, by Paul's preaching, to the Christian faith, and so brought off from the lewd course of life she had lived, Nero was incensed against Paul for it, and ordered him first to be imprisoned, and then put to death. But to keep to this short account here given of it, 1. It would grieve one to think that such a useful man as Paul was should be so long in restraint. Two years he was a prisoner under Felix (Act 24:27), and, besides all the time that passed between that and his coming to Rome, he is here two years more a prisoner under Nero. How many churches might Paul have planted, how many cities and nations might he have brought over to Christ, in these five years' time (for so much it was at least), if he had been at liberty! But God is wise, and will show that he is not debtor to the most useful instruments he employs, but can and will carry on his own interest, both without their services and by their sufferings. Even Paul's bonds fell out to the furtherance of the gospel, Phi 1:12-14. 2. Yet even Paul's imprisonment was in some respects a kindness to him, for these two years he dwelt in his own hired house, and that was more, for aught I know, than ever he had done before. He had always been accustomed to sojourn in the houses of others, now he has a house of his own - his own while he pays the rent of it; and such a retirement as this would be a refreshment to one who had been all his days an itinerant. He had been accustomed to be always upon the remove, seldom staid long at a place, but now he lived for two years in the same house; so that the bringing of him into this prison was like Christ's call to his disciples to come into a desert place, and rest awhile, Mar 6:31. When he was at liberty, he was in continual fear by reason of the lying in wait of the Jews (Act 20:19), but now his prison was his castle. Thus out of the eater came forth meat, and out of the strong sweetness. II. Yet it is a pleasure to us (for we are sure it was to him) that, though we leave him in bonds for Christ, yet we leave him at work for Christ, and this made his bonds easy that he was not by them bound out from serving God and doing good. His prison becomes a temple, a church, and then it is to him a palace. His hands are tied, but, thanks be to God, his mouth is not stopped; a faithful zealous minister can better bear any hardship than being silenced. Here is Paul a prisoner, and yet a preacher; he is bound, but the word of the Lord is not bound. When he wrote his epistle to the Romans, he said he longed to see them, that he might impart unto them some spiritual gift (Rom 1:11); he was glad to see some of them (Act 28:15), but it would not be half his joy unless he could impart to them some spiritual gift, which here he has an opportunity to do, and then he will not complain of his confinement. Observe, 1. To whom he preached: to all that had a mind to hear him, whether Jews or Gentiles. Whether he had liberty to go to other houses to preach does not appear; it is likely not; but whoever would had liberty to come to his house to hear, and they were welcome: He received all that came to him. Note, Ministers' doors should be open to such as desire to receive instruction from them, and they should be glad of an opportunity to advise those that are in care about their souls. Paul could not preach in a synagogue, or any public place of meeting that was sumptuous and capacious, but he preached in a poor cottage of his own. Note, When we cannot do what we would in the service of God we must do what we can. Those ministers that have but little hired houses should rather preach in them, if they may be allowed to do that, than be silent. He received all that came to him, and was not afraid of the greatest, nor ashamed of the meanest. He was ready to preach on the first day of the week to Christians, on the seventh day to Jews, and to all who would come on any day of the week; and he might hope the better to speed because they came in unto him, which supposed a desire to be instructed and a willingness to learn, and where these are it is probable that some good may be done. 2. What he preached. He does not fill their heads with curious speculations, nor with matters of state and politics, but he keeps to his text, minds his business as an apostle. (1.) He is God's ambassador, and therefore preaches the kingdom of God, does all he can to preach it up, negotiates the affairs of it, in order to the advancing of all its true interests. He meddles not with the affairs of the kingdoms of men; let those treat of them whose work it is. He preaches the kingdom of God among men, and the word of that kingdom; the same that he defended in his public disputes, testifying the kingdom of God (Act 28:23), he enforced in his public preaching, as that which, if received aright, will make us all wise and good, wiser and better, which is the end of preaching. (2.) He is an agent for Christ, a friend of the bridegroom, and therefore teaches those things which concern the Lord Jesus Christ - the whole history of Christ, his incarnation, doctrine, life, miracles, death, resurrection, ascension; all that relates to the mystery of godliness. Paul stuck still to his principle - to know and preach nothing but Christ, and him crucified. Ministers, when in their preaching they are tempted to diverge from that which is their main business, should reduce themselves with this question, What does this concern the Lord Jesus Christ? What tendency has it to bring us to him, and to keep us walking in him? For we preach not ourselves, but Christ. 3. With what liberty he preached. (1.) Divine grace gave him a liberty of spirit. He preached with all confidence, as one that was himself well assured of the truth of what he preached - that it was what he durst stand by; and of the worth of it - that it was what he durst suffer for. He was not ashamed of the gospel of Christ. (2.) Divine Providence gave him a liberty of speech: No man forbidding him, giving him any check for what he did or laying any restraint upon him. The Jews that used to forbid him to speak to the Gentiles had no authority here; and the Roman government as yet took no cognizance of the profession of Christianity as a crime. Herein we must acknowledge the hand of God, [1.] Setting bounds to the rage of persecutors; where he does not turn the heart, yet he can tie the hand and bridle the tongue. Nero was a bloody man, and there were many, both Jews and Gentiles, in Rome, that hated Christianity; and yet so it was, unaccountably, that Paul though a prisoner was connived at in preaching the gospel, and it was not construed a breach of the peace. Thus God makes the wrath of men to praise him, and restrains the remainder of it, Psa 76:10. Though there were so many that had it in their power to forbid Paul's preaching (even the common soldier that kept him might have done it), yet God so ordered it, that no man did forbid him. [2.] See God here providing comfort for the relief of the persecuted. Though it was a very low and narrow sphere of opportunity that Paul was here placed in, compared with what he had been in, yet, such as it was, he was not molested nor disturbed in it. Though it was not a wide door that was opened to him, yet it was kept open, and no man was suffered to shut it; and it was to many an effectual door, so that there were saints even in Caesar's household, Phi 4:22. When the city of our solemnities is thus made a quiet habitation at any time, and we are fed from day to day with the bread of life, no man forbidding us, we must give thanks to God for it and prepare for changes, still longing for that holy mountain in which there shall never be any pricking brier nor grieving thorn.