Resultados para: "Tiberias"

ford Jabbok--now the Zerka--a stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tiberias. At the ford it is ten yards wide. It is sometimes forded with difficulty; but in summer it is very shallow. he rose up and took--Unable to sleep, Jacob waded the ford in the night time by himself; and having ascertained its safety, he returned to the north bank and sent over his family and attendants, remaining behind, to seek anew, in silent prayer, the divine blessing on the means he had set in motion.

east border--This is very clearly defined. Shepham and Riblah, which were in the valley of Lebanon, are mentioned as the boundary line, which commenced a little higher than the sources of the Jordan. Ain is supposed to be the source of that river; and thence the eastern boundary extended along the Jordan, the sea of Chinnereth (Lake of Tiberias), the Jordan; and again terminated at the Dead Sea. The line being drawn on the east of the river and the seas included those waters within the territory of the western tribes.

This is the lot of Zebulun, who, though born of Leah after Issachar, yet was blessed by Jacob and Moses before him; and therefore it was so ordered that his lot was drawn before that of Issachar, north of which it lay and south of Asher. 1. The lot of this tribe was washed by the great sea on the west, and by the sea of Tiberias on the east, answering Jacob's prophecy (Gen 49:13), Zebulun shall be a haven of ships, trading ships on the great sea and fishing ships on the sea of Galilee. 2. Though there were some places in this tribe which were made famous in the Old Testament, especially Mount Carmel, on which the famous trial was between God and Baal in Elijah's time, yet it was made much more illustrious in the New Testament; for within the lot of this tribe was Nazareth, where our blessed Saviour spent so much of his time on earth, and from which he was called Jesus of Nazareth, and Mount Tabor on which he was transfigured, and that coast of the sea of Galilee on which Christ preached so many sermons and wrought so many miracles.

Naphtali lay furthest north of all the tribes, bordering on Mount Libanus. The city of Leshem, or Liash, lay on the utmost edge of it to the north, and therefore when the Danites had made themselves masters of it, and called it Dan, the length of Canaan from north to south was reckoned from Dan to Beersheba. It had Zebulun on the south, Asher on the west, and Judah upon Jordan, probably a city of that name, and so distinguished from the tribe of Judah on the east. It was in the lot of this tribe, near the waters of Merom, that Joshua fought and routed Jabin, Jos 11:1. etc. In this tribe stood Capernaum and Bethsaida, on the north end of the sea of Tiberias, in which Christ did so many mighty works; and the mountain (as is supposed) on which Christ preached, Mat 5:1.

Huram sent him . . . ships--either sent him ship-men, able seamen, overland; or, taking the word "sent" in a looser sense, supplied him, that is, built him ships--namely, in docks at Eloth (compare Kg1 9:26-27). This navy of Solomon was manned by Tyrians, for Solomon had no seamen capable of performing distant expeditions. The Hebrew fishermen, whose boats plied on the Sea of Tiberias or coasted the shores of the Mediterranean, were not equal to the conducting of large vessels laden with valuable cargoes on long voyages and through the wide and unfrequented ocean. four hundred and fifty talents of gold--(Compare Kg1 9:28). The text in one of these passages is corrupt. Next: 2 Chronicles Chapter 9

Jehovah's reply to Jeremiah's complaint. horses--that is, horsemen: the argument a fortiori. A proverbial phrase. The injuries done thee by the men of Anathoth ("the footmen") are small compared with those which the men of Jerusalem ("the horsemen") are about to inflict on thee. If the former weary thee out, how wilt thou contend with the king, the court, and the priests at Jerusalem? wherein thou trustedst, they wearied thee--English Version thus fills up the sentence with the italicized words, to answer to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a less ellipsis: "If (it is only) in a land of peace thou art confident" [MAURER]. swelling of Jordan--In harvest-time and earlier (April and May) it overflows its banks (Jos 3:15), and fills the valley called the Ghor. Or, "the pride of Jordan," namely, its wooded banks abounding in lions and other wild beasts (Jer 49:19; Jer 50:44; Zac 11:3; compare Kg2 6:2). MAUNDRELL says that between the Sea of Tiberias and Lake Merom the banks are so wooded that the traveller cannot see the river at all without first passing through the woods. If in the campaign country (alone) thou art secure, how wilt thou do when thou fallest into the wooded haunts of wild beasts?

Though this prophecy was to have its accomplishment in the latter days, yet it is here spoken of as if it were already accomplished, because it is certain (Eze 39:8): "Behold it has come, and it is done; it is as sure to be done when the time shall come as if it were done already; this is the day whereof I have long and often spoken, and, though it has been long in coming, yet at length it has come." Thus it was said unto John (Rev 21:6), It is done. To represent the routing of the army of Gog as very great, here are three things specified as the consequences of it. It was God himself that gave the defeat; we do not find that the people of Israel drew a sword or struck a stroke: but, I. They shall burn their weapons, their bows and arrows, which fell out of their hands (Eze 39:3), their shields and bucklers, their javelins, spears, leading staves, truncheons, and half-pikes, every thing that is combustible. They shall not lay them up in their armouries, nor reserve them for their own use, lest they should be tempted to put a confidence in them, but they shall burn them; not all at once, for a bonfire (to what purpose would be that waste?) but as they had occasion to use them for fuel in their houses, instead of other fire-wood, so that they should have no occasion to take wood out of the field or forests for seven years together (Eze 39:10), such vast quantities of weapons shall there be left upon the open field where the enemy fell, and in the roads which they passed in their flight. The weapons were dry and fitter for fuel than green wood; and, by saving the wood in their coppices and forests, they gave it time to grow. Though the mountains of Israel produce plenty of all good things, yet it becomes the people of Israel to be good husbands of their plenty and to save what they can for the benefit of those that come after them, as Providence shall give them opportunity to do so. We may suppose that when those who dwelt in the cities of Israel came forth to spoil those who spoiled them, and make reprisals upon them, they found upon them silver, and gold, and ornaments; yet no mention is made of any thing particularly that they converted to their own use but the wood of the weapons for fuel, which is one of the necessaries of human life, to teach us to think it enough if we be well supplied with those, though we have but little of the delights and gaieties of it and of those things which we may very well live without. And every time they put fuel to the fire, and warmed themselves at it, they would be put in mind of the number and strength of their enemies, and the imminent peril they were in of falling into their hands, which would help to enlarge their hearts in thankfulness to that God who had so wonderfully, so seasonably, delivered them. As they sat by the fire with their children about them (their fire-side), they might from it take occasion to tell them what great things God had done for them. II. They shall bury their dead. Usually, after a battle, when many are slain, the enemy desire time to bury their own dead. But here the slaughter shall be so general that there shall not be a sufficient number of the enemies left alive to bury the dead. And, besides, the slain lie so dispersed on the mountains of Israel that it would be a work of time to find them out; and therefore it is left to the house of Israel to bury them as a piece of triumph in their overthrow. 1. A place shall be appointed on purpose for the burying of them, the valley of the passengers, on the east of the sea, either the salt sea or the sea of Tiberias, a valley through which there was great passing and repassing of travellers between Egypt and Chaldea. There shall be such a multitude of dead bodies, putrefying above ground, with such a loathsome stench, that the travellers who go that way shall be forced to stop their noses. See what vile bodies ours are; when the soul has been a little while from them the smell of them becomes offensive, no smell more nauseous or more noxious. There therefore where the greatest number lay slain shall the burying-place be appointed. In the place where the tree falls there let it lie. And it shall be called, The valley of Hamon-gog, that is, of the multitude of Gog; for that was the thing which was in a particular manner to be had in remembrance. How numerous the forces of the enemy were which God defeated and destroyed for the defence of his people Israel! 2. A considerable time shall be spent in burying them, no less than seven months (Eze 39:12), which is a further intimation that the slain of the Lord in this action should be many and that great care should be taken by the house of Israel to leave none unburied, that so they might cleanse the land from the ceremonial pollution it contracted by the lying of so many dead corpses unburied in it, for the prevention of which it was appointed that those who were hanged on a tree should be speedily taken down and buried, Deut, Eze 21:23. This is an intimation that times of eminent deliverances should be times of reformation. The more God has done for the saving of a land from ruin the more the inhabitants should do for the cleansing of the land from sin. 3. Great numbers shall be employed in this work: All the people of the land shall be ready to lend a helping hand to it, Eze 39:13. Note, Every one should contribute the utmost he can in his place towards the cleansing of the land from the pollutions of it, and from every thing that is a reproach to it. Sin is a common enemy, which every man should take up arms against. In publico discrimine unusquisque homo miles est - In the season of public danger every man becomes a soldier. And whoever shall assist in this work it shall be to them a renown; though the office of grave-makers, or common scavengers of the country, seem but mean, yet, when it is for the cleansing and purifying of the land from dead works, it shall be mentioned to their honour. Note, Acts of humanity add much to the renown of God's Israel; it is a credit to religion when those that profess it are ready to every good work; and a good work it is to bury the dead, yea, though they be strangers and enemies to the commonwealth of Israel, for even they shall rise again. It shall be a renown to them in the day when God will be glorified. Note, It is for the glory of God when his Israel do that which adorns their profession; others will see their good works and glorify their Father, Mat 5:16. And when God is honoured he will put honour upon his people. His glory is their renown. 4. Some particular persons shall make it their business to search out the dead bodies, or any part of them that should remain unburied. The people of the land will soon grow weary of burying the pollutions of the country, and therefore they shall appoint men of continual employment, that shall apply themselves to it and do nothing else till the land be thoroughly cleansed; for, otherwise, that which is every one's work would soon become nobody's work. Note, Those that are engaged in public work, especially for the cleansing and reforming of a land, ought to be men of continual employments, men that will stick to what they undertake and go through with it, men that will apply themselves to it; and those that will do good according to their opportunities will find themselves continually employed. 5. Even the passengers shall be ready to give information to those whose business it is to cleanse the land of what public nuisances they meet with, which call for their assistance. Those that pass through the land, though they will not stay to bury the dead themselves, lest they should contract a ceremonial pollution, will yet give notice of those that they find unburied. If they but discover a bone, they will set up a sign, that the buriers may come and bury it, and that, till it is buried, others may take need of touching it, for which reason their sepulchres among the Jews were whitened, that people might keep at a distance from them. Note, When good work is to be done every one should lend a hand to further it, even the passengers themselves, who must not think themselves unconcerned, in a common calamity, or a common iniquity, to put a stop to it. Those whose work it is to cleanse the land must not countenance any thing in it that is defiling; though it were not the body, but only the bone, of a man, that was found unburied, they must encourage those who will give information of it (private information, by a sign, concealing the informer), that they may take it away, and bury it out of sight. Nay, after the end of seven months, which was allowed them for this work, when all is taken away that appeared at first view, they shall search for more, that what is hidden may be brought to light; they shall search out iniquity till they find none. In memory of this they shall give a new name to their city. It shall be called Hamonah - The multitude. O what a multitude of our enemies have we of this city buried! Thus shall they cleanse the land, with all this care, with all this pains, Eze 39:16. Note, After conquering there must be cleansing. Moses appointed those Israelites that had been employed in the war with the Midianites to purify themselves, Num 31:24. Having received special favours from God, let us cleanse ourselves from all filthiness. III. The birds and beasts of prey shall rest upon the carcases of the slain while they remain unburied and it shall be impossible to prevent them, Eze 39:17, etc. We find a great slaughter represented by this figure, Rev 19:17, etc., which is borrowed from this. 1. There is a general invitation given, Eze 39:17. It is to the fowl of every wing and to every beast of the field, from the greatest to the least, that preys upon carcases, from the eagle to the raven, from the lion to the dog; let them all gather themselves on every side; here is meat enough for them, and they are all welcome. Let them come to God's sacrifice, to his feast; so the margin reads it. Note, The judgments of God, executed upon sin and sinners, are both a sacrifice and a feast, a sacrifice to the justice of God and a feast to the faith and hope of God's people. When God broke the head of leviathan, he gave him to be meat to Israel, Psa 74:14. The righteous shall rejoice as at a feast when he sees the vengeance, and shall wash his foot, as at a feast, in the blood of the wicked. This sacrifice is upon the mountains of Israel; these are the high places, the altars, where God has been dishonoured by the idolatries of the people, but where he will now glorify himself in the destruction of his enemies. 2. There is great preparation made: They shall eat the flesh of the mighty and drink the blood of the princes of the earth, Eze 39:18, Eze 39:19. (1.) It is the flesh and blood of men that they shall be treated with. This has sometimes been an instance of the rebellion of the inferior creatures against man their master, which is an effect of his rebellion against God his Maker. (2.) It is the flesh and blood of great men, here called rams, and bullocks, and great goats, all of them fatlings of Bashan. It is the blood of the princes of the earth that they shall regale themselves with. What a mortification is this to the princes of the blood, as they call themselves, that God can make that blood, that royal blood, which swells their veins, a feast for the birds and beasts of prey! (3.) It is the flesh and blood of wicked men, the enemies of God's church and people, that they are invited to. They had accounted the Israel of God as sheep for the slaughter, and now they shall themselves be so accounted; they had thus used the dead bodies of Gods' servants (Psa 79:2), or would have done, and now it shall come upon themselves. 3. They shall all be fed, they shall all be feasted to the full (Eze 39:19, Eze 39:20): "You shall eat fat, and drink blood, which are satiating surfeiting things. The sacrifice is great and the feast upon the sacrifice is accordingly: You shall be filled at my table." Note, God keeps a table for the inferior creatures; he provides food for all flesh. The eyes of all wait upon him, and he satisfies their desires, for he keeps a plentiful table. And if the birds and beasts shall be filled at God's table, which he has prepared for them, much more shall his children be abundantly satisfied with the goodness of his house, even of his holy temple. They shall be filled with horses and chariots; that is, those who ride in the chariots, mighty men and men of war, who triumphed over nations, are now themselves triumphed over by the ravens of the valley and the young eagles, Pro 30:17. They thought to make an easy prey of God's Israel, and now they are themselves an easy prey to the birds and beasts. See how evil pursues sinners even after death. This exposing of their bodies to be a prey is but a type and sign of those terrors which, after death, shall prey upon their consciences (which the poetical fictions represented by a vulture continually pecking at the heart), and this shame is but an earnest of the everlasting shame and contempt they shall rise to. IV. This shall redound very much both to the glory of God and to the comfort and satisfaction of his people. 1. It shall be much for the honour of God, for the heathen shall hereby be made to know that he is the Lord (Eze 39:21): All the heathen shall see and observe my judgments that I have executed, and thereby my glory shall be set among them. This principle shall be admitted and established among them more than ever, that the God of Israel is a great and glorious God. He is known to be so even among the heathen, that have not, or read not, his written word, by the judgments which he executes. 2. It shall be much for the satisfaction of his people; for they shall hereby be made to know that he is their God (Eze 39:22): The house of Israel shall know, abundantly to their comfort, that I am the Lord their God from that day and forward. (1.) He will be so from that day and forward. God's present mercies are pledges and assurances of further mercies. If God evidence to us that he is our God he assures us that he will never leave us. This God is our God for ever and ever. (2.) They shall know it with more satisfaction from that day and forward. They had sometimes been ready to question whether the Lord was with them or no; but the events of this day shall silence their doubts, and, the matter being thus settled and made clear, it shall not be doubted of for the future. As boasting in themselves is hereby for ever excluded, so boasting in God is hereby for ever secured.

This part of Ezekiel's vision must so necessarily have a mystical and spiritual meaning that thence we conclude the other parts of his vision have a mystical and spiritual meaning also; for it cannot be applied to the waters brought by pipes into the temple for the washing of the sacrifices, the keeping of the temple clean, and the carrying off of those waters, for that would be to turn this pleasant river into a sink or common sewer. That prophecy, Zac 14:8, may explain it, of living waters that shall go out from Jerusalem, half of them towards the former sea and half of them towards the hinder sea. And there is plainly a reference to this in St. John's vision of a pure river of water of life, Rev 22:1. That seems to represent the glory and joy which are grace perfected. This seems to represent the grace and joy which are glory begun. Most interpreters agree that these waters signify the gospel of Christ, which went forth from Jerusalem, and spread itself into the countries about, and the gifts and powers of the Holy Ghost which accompanied it, and by virtue of which it spread far and produced strange and blessed effects. Ezekiel had walked round the house again and again, and yet did not till now take notice of those waters; for God makes known his mind and will to his people, not all at once, but by degrees. Now observe, I. The rise of these waters. He is not put to trace the streams to the fountain, but has the fountain-head first discovered to him (Eze 47:1): Waters issued out from the threshold of the house eastward, and from under the right side of the house, that is, the south side of the alter. And again (Eze 47:2), There ran out waters on the right side, signifying that from Zion should go forth the law and the word of the Lord from Jerusalem, Isa 2:3. There it was that the Spirit was poured out upon the apostles, and endued them with the gift of tongues, that they might carry these waters to all nations. In the temple first they were to stand and preach the words of this life, Act 5:20. They must preach the gospel to all nations, but must begin at Jerusalem, Luk 24:47. But that is not all: Christ is the temple; he is the door; from him those living waters flow, out of his pierced side. It is the water that he gives us that is the well of water which springs up, Joh 4:14. And it is by believing in him that we receive from him rivers of living water; and this spoke he of the Spirit, Joh 7:38, Joh 7:39. The original of these waters was not above-ground, but they sprang up from under the threshold; for the fountain of a believer's life is a mystery; it is hid with Christ in God, Col 3:3. Some observe that they came forth on the right side of the house to intimate that gospel-blessings are right-hand blessings. It is also an encouragement to those who attend at Wisdom's gates, at the posts of her doors, who are willing to lie at the threshold of God's house, as David was, that they lie at the fountainhead of comfort and grace; the very entrance into God's word gives light and life, Psa 119:130. David speaks it to the praise of Zion, All my springs are in thee, Psa 87:7. They came from the side of the altar, for it is in and by Jesus Christ, the great altar (who sanctifies our gifts to God), that God has blessed us with spiritual blessings in holy heavenly places. From God as the fountain, in him as the channel, flows the river which makes glad the city of our God, the holy place of the tabernacles of the Most High, Psa 46:4. But observe how much the blessedness and joy of glorified saints in heaven exceed those of the best and happiest saints on earth; here the streams of our comfort arise from under the threshold; there they proceed from the throne the throne of God and of the Lamb, Rev 22:1. II. The progress and increase of these waters: They went forth eastward (Eze 47:3), towards the east country (Eze 47:8), for so they were directed. The prophet and his guide followed the stream as it ran down from the holy mountains, and when they had followed it about a thousand cubits they went over across it, to try the depth of it, and it was to the ankles, Eze 47:3. Then they walked along on the bank of the river on the other side, a thousand cubits more, and then, to try the depth of it, they waded through it the second time, and it was up to their knees, Eze 47:4. They walked along by it a thousand cubits more, and then forded it the third time, and then it was up to their middle - the waters were to the loins. They then walked a thousand cubits further, and attempted to repass it the fourth time, but found it impracticable: The waters had risen, by the addition either of brooks that fell into it above ground or by springs under ground, so that they were waters to swim in, a river that could not be passed over, Eze 47:5. Note, 1. The waters of the sanctuary are running waters, as those of a river, not standing waters, as those of a pond. The gospel, when it was first preached, was still spreading further. Grace in the soul is still pressing forward; it is an active principle, plus ultra - onward still, till it comes to perfection. 2. They are increasing waters. This river, as it runs constantly, so the further it goes the fuller it grows. The gospel-church was very small in its beginnings, like a little purling brook; but by degrees it came to be to the ankles, to the knees: many were added to it daily, and the grain of mustard seed grew up to be a great tree. The gifts of the Spirit increase by being exercised, and grace, where it is true, is growing, like the light of the morning, which shines more and more to the perfect day. 3. It is good for us to follow these waters, and go along with them. Observe the progress of the gospel in the world; observe the process of the work of grace in the heart; attend the motions of the blessed Spirit, and walk after them, under a divine guidance, as Ezekiel here did. 4. It is good to be often searching into the things of God, and trying the depth of them, not only to look on the surface of those waters, but to go to the bottom of them as far as we can, to be often digging, often diving, into the mysteries of the kingdom of heaven, as those who covet to be intimately acquainted with those things. 5. If we search into the things of God, we shall find some things very plain and easy to be understood, as the waters that were but to the ankles, others more difficult, and which require a deeper search, as the water to the knees or the loins, and some quite beyond our reach, which we cannot penetrate into, or account for, but, despairing to find the bottom, must, as St. Paul, sit down at the brink, and adore the depth, Rom 11:33. It has been often said that in the scripture, like these waters of the sanctuary, there are some places so shallow that a lamb may wade through them, and others so deep that an elephant may swim in them. And it is our wisdom, as the prophet here, to begin with that which is most easy, and get our hearts washed with those things before we proceed to that which is dark and hard to be understood; it is good to take our work before us. III. The extent of this river: It issues towards the east country, but thence it either divide itself into several streams or fetches a compass, so that it goes down into the desert, and so goes into the sea, either into the dead sea, which lay south-east, or the sea of Tiberias, which lay north-east, or the great sea, which lay west, Eze 47:8. This was accomplished when the gospel was preached with success throughout all the regions of Judea and Samaria (Act 8:1), and afterwards the nations about, nay, and those that lay most emote, even in the isles of the sea, were enlightened and leavened by it. The sound of it went forth to the end of the world; and the enemies of it could no more prevail to stop the progress of it than that of a mighty river. IV. The healing virtue of this river. The waters of the sanctuary, wherever they come and have a free course, will be found a wonderful restorative. Being brought forth into the sea, the sulphureous lake of Sodom, that standing monument of divine vengeance, even those waters shall be healed (Eze 47:8), shall become sweet, and pleasant, and healthful. This intimates the wonderful and blessed change that the gospel would make, wheresoever it came in its power, a a great change, in respect both of character and condition, as the turning of the dead sea into a fountain of gardens. When children of wrath became children of love, and those that were dead in trespasses an sins were made alive, then this was fulfilled. The gospel was as that salt which Elisha cast into the spring of the waters of Jericho, with which he healed them, Kg2 2:20, Kg2 2:21. Christ, coming into the world to be its physician, sent his gospel as the great medicine, the panpharmacon; there is in it a remedy for every malady. Nay, wherever these rivers come, they make things to live (Eze 47:9), both plants and animals; they are the water of life, Rev 22:1, Rev 22:17. Christ came, that we might have life and for that end he sends his gospel. Every thing shall live whither the river comes. The grace of God makes dead sinners alive and living saints lively; everything is made fruitful and flourishing by it. But its effect is according as it is received, and as the mind is prepared and disposed to receive it; for (Eze 47:11) with respect to the marshes and miry places thereof, that are settled in the mire of their own sinfulness, and will not be healed, or settled in the moisture of their own righteousness, and think they need no healing, their doom is, They shall not be healed; the same gospel which to others is a savour of life unto life shall to them be a savour of death unto death; they shall be given to salt, to perpetual barrenness, Deu 29:23. Those that will not be watered with the grace of God, and made fruitful, shall be abandoned to their own hearts' lusts, and left for ever unfruitful. He that is filthy, let him be filthy still. Never fruit grow on thee more for ever. They shall be given to salt, that is, to be monuments of divine justice, as Lot's wife that was turned into a pillar of salt, to season others. V. The great plenty of fish that should be in this river. Everything living moving thing shall be found here, shall live here (Eze 47:9), shall come on and prosper, shall be the best of the kind, and shall increase greatly; so that there shall be a very great multitude of fish, according to their kinds, as the fish of the great sea, exceedingly many. There shall be as great plenty of the river fish, and as vast shoals of them, as there is of salt-water fish, Eze 47:10. There shall be no great numbers of Christians in the church, and those multiplying like fishes in the rising generations and the dew of their youth. In the creation the waters brought forth the fish abundantly (Gen 1:20, Gen 1:21), and they still live in and by the waters that produced them; so believers are begotten by the word of truth (Jam 1:18), and born by it (Pe1 1:23), that river of God; by it they live, from it they have their maintenance and subsistence; in the waters of the sanctuary they are as in their element, out of them they are as fish upon dry ground; so David was when he thirsted and panted for God, for the living God. Where the fish are known to be in abundance, thither will the fishers flock, and there they will cast their nets; and therefore, to intimate the replenishing of these waters and their being made every way useful, it is here foretold that the fishers shall stand upon the banks of this river, from En-gedi, which lies on the border of the dead sea, to En-eglaim, another city, which joins to that sea, and all along shall spread their nets. The dead sea, which before was shunned as noisome and noxious, shall be frequented. Gospel-grace makes those persons and places which were unprofitable and good for nothing to become serviceable to God and man. VI. The trees that were on the banks of this river - many trees on the one side and on the other (Eze 47:7), which made the prospect very pleasant and agreeable to the eye; the shelter of these trees also would be a convenience to the fishery. But that is not all (Eze 47:12); they are trees for meat, and the fruit of them shall not be consumed, for it shall produce fresh fruit every month. The leaf shall be for medicine, and it shall not fade, This part of the vision is copied out into St. John's vision very exactly (Rev 22:2), where, on either side of the river, is said to grow the tree of life, which yielded her fruit every month, and the leaves were for the healing of the nations. Christians are supposed to be these trees, ministers especially, trees of righteousness, the planting of the Lord (Isa 61:3), set by the rivers of water, the waters of the sanctuary (Psa 1:3), grafted into Christ the tree of life, and by virtue of their union with him made trees of life too, rooted in him, Col 2:7. There is a great variety of these trees, through the diversity of gifts with which they are endued by that one Spirit who works all in all. They grow on the bank of the river, or they keep close to holy ordinances, and through them derive from Christ sap and virtue. They are fruit-trees, designed, as the fig tree and the olive, with their fruits to honour God and man, Jdg 9:9. The fruit thereof shall be for meat, for the lips of the righteous feed many. The fruits of their righteousness are one way or other beneficial. The very leaves of these trees are for medicine, for bruises and sores, margin. Good Christians with their good discourses, which are as their leaves, as well as with their charitable actions, which are as their fruits, do good to those about them; they strengthen the weak, and bind up the broken-hearted. Their cheerfulness does good like a medicine, not only to themselves, but to others also. They shall be enabled by the grace of God to persevere in their goodness and usefulness; their leaf shall not fade, or lose its medicinal virtue, having not only life in their root, but sap in all their branches; their profession shall not wither (Psa 1:3), neither shall the fruit thereof be consumed; that is, they shall not lose the principle of their fruitfulness, but shall still bring forth fruit in old age, to show that the Lord is upright (Psa 92:14, Psa 92:15), or the reward of their fruitfulness shall abide for ever; they bring forth fruit that shall abound to their account in the great day, fruit to life eternal; that is indeed fruit which shall not be consumed. They bring new fruit according to their months, some in one month and others in another: so that still there shall be one or other found to serve the glory of God for the purpose he designs. Or each one of them shall bring forth fruit monthly, which denotes an abundant disposition to fruit-bearing (they shall never be weary of well-doing), and a very happy climate, such that there shall be a perpetual spring and summer. And the reason of this extraordinary fruitfulness is because their waters issued out of the sanctuary; it is not to be ascribed to any thing in themselves, but to the continual supplies of divine grace, with which they are watered every moment (Isa 27:3); for, whoever planted them, it was that which gave the increase.

In these verses is threatened, I. A general judgment of spiritual famine coming upon the whole land, a famine of the word of God, the failing of oracles and the scarcity of good preaching. This is spoken of as a thing at some distance: The days come, they will come hereafter, when another kind of darkness shall come upon that land of light. When Amos prophesied, and for a considerable time after, they had great plenty of prophets, abundant opportunities of hearing the word of God, in season and out of season; they had precept upon precept and line upon line; prophecy was their daily bread; and it is probable that they surfeited upon it, as Israel on the manna, and therefore God threatens that hereafter he will deprive them of this privilege. Probably in the land of Israel there were not so many prophets, about the time that their destruction came upon them, as there were in the land of Judah; and when the ten tribes went into captivity they saw not their signs, there were no more any prophets, none to show them how long, Psa 74:9. The Jewish church, after Malachi, had no prophets for many ages; and some think this threatening looks further yet, to the blindness which has in part happened to Israel in the days of the Messiah, and the veil that is on the heart of the unbelieving Jews. They reject the gospel, and the ministers of it that God sends to them, and covet to have prophets of their own, as their fathers had, but they shall have none, the kingdom of God being taken from them and given to another people. Observe here, 1. What the judgment itself is that is threatened. It is a famine, a scarcity, not of bread and water (which are the necessary support of the body, and the want of which is very grievous), but a much sorer judgment than that, even a famine of hearing the words of the Lord. There shall be no congregations for ministers to preach to, nor any ministers to preach, nor any instructions and abilities given to those that do set up for preachers, to fit them for their work. The word of the Lord shall be precious and scarce; there shall be no vision, Sa1 3:1. They shall have the written word, Bibles to read, but no ministers to explain and apply it to them, the water in the well, but nothing to draw with. It is a gracious promise (Isa 30:20) that though they have a scarcity of bread they shall have plenty of the means of grace. God will give them the bread of adversity and the water of affliction, but their eyes shall see their teachers; and it was a common saying among the Puritans that brown bread and the gospel are good fare. But it is here a threatening that on the contrary they should have plenty enough of bread and water, and yet their teachers should be removed. Now, (1.) This was the departure of a great part of their glory from their land. This made their nation great and high, that to them were committed the oracles of God; but, when these were taken from them, their beauty was stained and their honour laid in the dust. (2.) This was a token of God's highest displeasure against them. Surely he was angry indeed with them when he would no more speak to them as he had done, and had abandoned them to ruin when he would no more afford them the means of bringing them to repentance. (3.) This made all the other calamities that were upon them truly melancholy, that they had no prophets to instruct and comfort them from the word of God, nor to give them any hopeful prospect. We should say at any time, and shall say in a time of trouble, that a famine of the word of God is the sorest famine, the heaviest judgment. 2. What will be the effect of this (Amo 8:12): They shall wander from sea to sea, from the sea of Tiberias to the Great Sea, from one border of the country to another, to see if God will send them prophets, either by sea or land, from other countries; since they have none among themselves, they shall go from the north to the east; when they are disappointed in one place they shall try another, and shall run to and fro, as men at a loss, and in a hot pursuit to seek the word of the Lord, to enquire if there be any prophets, any prophecy, any message from God, but they shall not find it. (1.) Though to many this is no affliction at all, yet some will be very sensible of it as a great grievance, and will gladly travel far to hear a good sermon; but they shall sensibly feel the loss of those mercies which others have foolishly sinned away. (2.) Even those that slighted prophets when they had them shall wish for them as Saul did for Samuel, when they are deprived of them. Many never know the worth of mercies till they feel the want of them. Or it may be meant thus, Though they should thus wander from sea to sea, in quest of the word of God, yet shall they not find it. Note, The means of grace are moveable things; and the candlestick, when we think it stands most firmly, may be removed out of its place (Rev 2:5); and those that now slight the days of the son of man may wish in vain to see them. And in the day of this famine the fair virgins and the young men shall faint for thirst (Amo 8:13); those who, one would think, could well enough have borne the toil, shall sink under it. The Jewish churches, and the masters of their synagogues, some take to be meant by the virgins and the young men; these shall lose the word of the Lord, and the benefit of divine revelation, and shall faint away for want of it, shall lose all their strength and beauty. Those that trust in their own merit and righteousness, and think they have no need of Christ, others take to be meant by the fair virgins and the choice young men; they shall faint for thirst, when those that hunger and thirst after the righteousness of Christ shall be abundantly satisfied and filled. II. The particular destruction of those that were ringleaders in idolatry, Amo 8:14. Observe, 1. The sin they are charged with: They swear by the sin of Samaria, that is, by the god of Samaria, the idol that was worshipped at Bethel, not far off from Samaria. Thus did they glory in their shame, and swear by them as their god which was their iniquity, thinking that could help them which would certainly ruin them, and giving the highest honour to that which they should have looked upon with the utmost abhorrence and detestation. They say, Thy god, O Dan! liveth; that was the other golden calf, a dumb deal idol, and yet caressed and complimented as if it had been the living and true God. They say, The manner, or way, of Beer-sheba liveth; they swore by the religion of Beer-sheba, the way and manner of worship used there, which they looked upon as sacred, and therefore swore by and appealed to as a judge of controversy. Thus the papists swear by the mass, as the manner of Beer-sheba. 2. The destruction they are threatened with. Those who thus give that honour to idols which is due to God alone will find that the God they affront is thereby made their enemy, so that they shall fall, and the gods they serve cannot stand their friends, so that they shall never rise again. They will find that God is jealous and will resent the indignity done him, and that he will be victorious and it is to no purpose to contend with him.

Nineveh has been told that God is against her, and then none can be for her, to stand her in any stead; yet she sets God himself at defiance, and his power and justice, and says, I shall have peace. Threatened folks live long; therefore here the prophet largely shows how vain her confidences would prove and insufficient to ward off the judgment of God. To convince them of this, I. He shows them that other places, which had been as strong and as secure as they, could not keep their ground against the judgments of God. Nineveh shall fall unpitied and uncomforted (for miserable comforters will those prove who speak peace to those on whom God will fasten trouble), and she shall not be able to help herself: Art thou better than populous No? Nah 3:8. He takes them off from their vain confidences by quoting precedents. The city mentioned is No, a great city in the land of Egypt (Jer 46:25), No-Ammon, so some read it both there and here. We read of it, Eze 30:14-16. Some think it was Diospolis, others Alexandria. As God said to Jerusalem, Go, see what I did to Shiloh (Jer 7:12), so to Nineveh that great city, Go, see what I did to populous No. Note, It will help to keep us in a holy fear of the judgments of God to consider that we are not better than those that have fallen under those judgments before us. We deserve them as much, and are as little able to grapple with them. This also should help to reconcile us to afflictions. Are we better than such and such, who were in like manner exercised? Nay, were not they better than we, and less likely to be afflicted? Now, concerning No, observe, 1. How firm her standing seemed to be, Nah 3:8. She was fortified both by nature and art, was situate among the rivers. Nile, in several branches, not only watered her fields, but guarded her wall. Her rampart was the sea, the lake of Mareotis, an Egyptian sea, like the sea of Tiberias. Her wall was from the sea; it was fenced with a wall which was thought to make the place impregnable. It was also supported by its interests and alliances abroad, Nah 3:9. Ethiopia, or Arabia, was her strength, either by the wealth brought to her in a way of trade or by the auxiliary forces furnished for military service. The whole country of Egypt also contributed to the strength of this populous city; so that it was infinite, and there was no end of it (so it might be rendered); She set no bounds to her ambition and knew no end of her wealth and strength; people flocked to her endlessly, and she thought there never would be any end of it; but it is God's prerogative to be infinite. Put and Lubim were thy helpers, two neighbouring countries of Africa, Mauritania and Libya, that is, Libya Cyrenica, a country that Egypt had much dependence upon. No, thus helped, seemed to sit as a queen, and was not likely to see any sorrow. But, 2. See how fatal her fall proved to be (v, 10): Yet was she carried away, and her strength failed her; even she that was so strong, so secure, yet went into captivity. This refers to some destruction of that city which was then well-known, and probably fresh in memory, though not recorded in history; for the destruction of it by Nebuchadnezzar (if we should understand this prophetically) could not be made an example to Nineveh; for the reducing of Nineveh was one of the first of his victories and that of Egypt one of the last. The strength and grandeur of that great city could not be its protection from military execution. (1.) Not from that which was most barbarous; for her young children had no compassion shown them, but were dashed in pieces at the top of all the streets by the merciless conquerors. (2.) Not from that which was most inglorious and disgraceful: They cast lots for her honourable men that were made prisoners of war, who should have them for their slaves. So many had they of them that they knew not what to do with them, but they made sport with throwing dice for them; all her great men, that used to be adorned on state-days with chains of gold, were now bound in chains of iron; they were pinioned or handcuffed (so the word properly signifies), not only as slaves, but as condemned malefactors. What a mortification was this to populous No, to have her honourable men and great men, that were her pride and confidence, thus abused! Now hence he infers against Nineveh (Nah 3:11), "Thou also shalt be intoxicated, infatuated; thou also shalt reel and stagger, as drunk with the cup of the Lord's fury, that shall be put into thy hand" (see Jer 25:17, Jer 25:27); "Thou shalt fall and rise no more. The cup shall go round, and come to thy turn, O Nineveh! to drink off at last, and shall be to thee as the waters of jealousy." II. He shows them that all those things which they reposed a confidence in should fail them. 1. Did the men of Nineveh trust to their own magnanimity and bravery? Their hearts should sink and fail them. They shall be hid, shall abscond for shame, being in disgrace, abscond for fear, being in distress and danger, and not able to face the enemies, because of whose strength and terror, having no strength of their own, they shall seek strength, shall come sneaking to their neighbours to beg their assistance in a time of need. Thus God can cut off the spirit of princes, and take away their heart. 2. Did they depend upon their barrier, the garrisons and strongholds they had, which were regularly fortified and bravely manned? Those shall prove but paper-walls, and like the first-ripe figs, which, if you give the tree but a little shake, will fall into the mouth of the eater that gapes for them; so easily will all their strongholds be made to surrender to the advancing enemy, upon the first summons, Nah 3:12. Note, Strongholds, even the strongest, are no fence against the judgments of God, when they come with commission. The rich man's wealth is his strong city, and a high wall, but only in his own conceit, Pro 18:10. They are supposed to make their strongholds as strong as possible, and are challenged to do their utmost to make them tenable, and serviceable to them against the invader (Nah 3:14): Draw thee water for the siege; lay in great quantities of water, that that which is so necessary to the support of human life may not be wanting; it is put here for all manner of provision, with which Nineveh is ironically told to furnish herself, in expectation of a siege. "Take ever so much care that thou mayest not be starved out, and forced by famine to surrender, yet that shall not avail. Fortify the strongholds, by adding out-works to them, or putting men and arms into them," as with us by planting cannon upon them. "Go into clay, and tread the mortar, and make strong the brick-kiln; take all the pains thou canst in erecting new fortifications; but it shall be all in vain, for (Nah 3:15) there shall even the fire devour thee if it be taken by storm." It is by fire and sword that in time of war the great devastations are made. 3. Did they put confidence in the multitude of their inhabitants? Were they, from their number and valour, reckoned their strongest walls and fortifications? Alas! these shall stand them in no stead; they shall but sink the sooner under the weight of their own numbers (Nah 3:13): Thy people in the midst of thee are women; they have no wisdom, no courage; they shall be fickle, feeble, and faint-hearted, as women commonly are in such times of danger and distress; they shall be at their wits' end, adding to their griefs and fears by the power of their own imagination, and utterly unable to do any thing for themselves; the valiant men shall become cowards. O ver Phrygiae, neque enim Phryges - Phrygian dames, not Phrygian men. Though they make themselves many (Nah 3:15), as the canker-worm and as the locust, that come in vast swarms, though thou hast multiplied thy merchants above the stars of heaven, though thy exchange be thronged with wealthy traders, who, having so much money to stand up in defence of and so much to lay out in the means of their defence, should, one would think, give the enemy a warm reception, yet their hearts shall fail them too; though they be numerous as caterpillars, yet the fire and sword shall eat them up easily and irresistibly as the canker-worm, Nah 3:15. They are as numerous as those wasting insects, but their enemies shall be mischievous like them. He adds (Nah 3:16), The canker-worm spoils, or spreads herself, and flies away. Both the merchants and the enemies were compared to canker-worms. The enemies shall spoil Nineveh, and carry away the spoil, without opposition, or any hope of recovering it. Or the rich merchants, who have come from abroad to settle in Nineveh, and have raised vast estates there, out of which it was hoped they would contribute largely for the defence of the city, when they see the country invaded and the city likely to be besieged, will send away their effects, and remove to some other place, will spread their wings and fly away where they may be safe, and Nineveh shall be never the better for them. Note, It is rare to find even those that have shared with us in our joys willing to share with us in our griefs too. The canker-worms will continue upon the field while there is any thing to be had, but they are gone when all is gone. Those that men have got by they do not care to lose by. Nineveh's merchants bid her farewell in her distress. Riches themselves are as the canker-worms, which on a sudden fly away as the eagle towards heaven, Pro 23:5. 4. Did they put a confidence in the strength of their gates and bars? What fence will those be against the force of the judgments of God? Nah 3:13. The gates of thy land shall be set wide open unto thy enemies, the gates of thy rivers (Nah 2:6), the flood-gates, or the passes and avenues, by which the enemy would make his entrance into the country, or the gates of the cities; these, though ever so strong and well-guarded, shall not answer their end: The fire shall devour thy bars, the bars of thy gates, and then they shall fly open. 5. Did they put a confidence in their king and princes? They should do them no service (Nah 3:17): Thy crowned heads are as the locusts; those that had pomp and power, as crowned heads, were enfeebled, and had no power to make resistance, when the enemy came in like a flood. "Thy captains, that should lead thy forces into the field, are great indeed, and look great, but they are as the great grasshoppers, the maximum quod sic - the largest specimens of that species; still they are but grasshoppers, worthless things, that can do no service. They encamp in the hedges, in the cold day, the cold weather, but, when the sun arises, they flee away, and are gone, nobody knows whither. So these mercenary soldiers that lay slumbering about Nineveh, when any trouble arises, flee away, and shift for their own safety. The hireling flees, because he is a hireling." The king of Assyria is told, and it is a shame he needs to be told it (who might observe it himself), that his shepherds slumber; they have no life or spirit to appear for the flock, and are very remiss in the discharge of the duty of their place and the trust reposed in them: Thy nobles shall dwell in the dust, and be buried in silence. 6. Did they hope that they should yet recover themselves and rally again? In this also they should be disappointed; for, when the shepherds are smitten, the sheep are scattered; the people are dispersed upon the mountains and no man gathers them, nor will they ever come together of themselves, but will wander endlessly, as scattered sheep do. The judgment they are under is as a wound, and it is incurable; there is no relief for it, "no healing of thy bruise, no possibility that the wound, which is so grievous and painful to thee, should be so much as skinned over; thy case is desperate (Nah 3:19) and thy neighbours, instead of lending a hand to help thee, shall clap their hands over thee, and triumph in thy fall; and the reason is, because thou hast been one way or other injurious to them all: Upon whom has not thy wickedness passed continually? Thou hast been always doing mischief to those about thee; there is none of them but what thou hast abused and insulted; and therefore they shall be so far from pitying thee that they shall be glad to see thee reckoned with." Note, Those that have been abusive to their neighbours will, one time or another, find it come home to them; they are but preparing enemies to themselves against their day comes to fall: and those that dare not lay hands on them themselves will clap their hands over them, and upbraid them with their former wickedness, for which they are now well enough served and paid in their own coin. The troublers shall be troubled will be the burden of many, as it is here the burden of Nineveh.

fish gate-- (Ch2 33:14; Neh 3:3; Neh 12:39). Situated on the east of the lower city, north of the sheep gate [MAURER]: near the stronghold of David in Milo, between Zion and the lower city, towards the west [JEROME]. This verse describes the state of the city when it was besieged by Nebuchadnezzar. It was through the fish gate that he entered the city. It received its name from the fish market which was near it. Through it passed those who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called the Damascus gate [HENDERSON]. the second--namely, the gate which was second in dignity [CALVIN]. Or, the second or lower part of the city. Appropriately, the fish gate, or extreme end of the lower part of the city, first resounds with the cries of the citizens as the foe approaches; then, as he advances further, that part of the city itself, namely, its inner part; lastly, when the foe is actually come and has burst in, the hills, the higher ones, especially Zion and Moriah, on which the upper city and temple were founded [MAURER]. The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropœon running down to the pool of Siloam [HENDERSON]. The Hebrew is translated "college," Kg2 22:14; so VATABLUS would translate here. hills--not here those outside, but those within the walls: Zion, Moriah, and Ophel.

shepherds--the Jewish rulers. their glory--their wealth and magnificence; or that of the temple, "their glory" (Mar 13:1; Luk 21:5). young lions--the princes, so described on account of their cruel rapacity. pride of Jordan--its thickly wooded banks, the lair of "lions" (Jer 12:5; Jer 49:19). Image for Judea "spoiled" of the magnificence of its rulers ("the young lions"). The valley of the Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea; at the Sea of Tiberias it falls six hundred fifty feet below that level, and to double that depression at the Dead Sea, that is, in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from three thousand to four thousand feet.

turned--or, "changed round about": literally, "to make a circuit." The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the) plain" (Isa 40:4). from Geba to Rimmon--Geba (Kg2 23:8) in Benjamin, the north border of Judah. Rimmon, in Simeon (Jos 15:32), the south border of Judah; not the Rimmon northeast of Michmash. "The plain from Geba to Rimmon" (that is, from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea of Tiberias to the Elanitic Gulf of the Red Sea. it shall be lifted up--namely, Jerusalem shall be exalted, the hills all round being lowered (Mic 4:1). inhabited in her place-- (Zac 12:6). from Benjamin's gate--leading to the territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (Kg2 14:13). the first gate--west of the city [GROTIUS]. "The place of," &c. implies that the gate itself was then not in existence. "The old gate" (Neh 3:6). the corner gate--east of the city [GROTIUS]. Or the "corner" joining the north and west parts of the wall [VILLALPANDUS]. GROTIUS thinks "corners" refers to the towers there built (compare Zep 3:6, Margin). tower of Hananeel--south of the city, near the sheep gate (Neh 3:1; Neh 12:39; Jer 31:38) [GROTIUS]. king's wine-presses-- (Sol 8:11). In the interior of the city, at Zion [GROTIUS].

We have here an account of Christ's preaching in the synagogues of Galilee, for he came into the world to be a Preacher; the great salvation which he wrought out, he himself began to publish (Heb 2:3) to show how much his heart was upon it, and ours should be. Several passages in the other gospels, especially in that of St. John, are supposed, in the order of the story of Christ's life, to intervene between his temptation and his preaching in Galilee. His first appearance after his temptation, was when John Baptist pointed to him, saying, Behold the Lamb of God, Joh 1:29. After that, he went up to Jerusalem, to the passover (Jn. 2), discoursed with Nicodemus (Jn. 3), with the woman of Samaria (Jn. 4), and then returned into Galilee, and preached there. But Matthew, having had his residence in Galilee, begins his story of Christ's public ministry with his preaching there, which here we have an account of. Observe, I. The time; When Jesus had heard that John was cast into prison, then he went into Galilee, Mat 4:12. Note, The cry of the saints' sufferings comes up into the ears of the Lord Jesus. If John be cast into prison, Jesus hears it, takes cognizance of it, and steers his course accordingly: he remembers the bonds and afflictions that abide his people. Observe, 1. Christ did not go into the country, till he heard of John's imprisonment; for he must have time given him to prepare the way of the Lord, before the Lord himself appear. Providence wisely ordered it, that John should be eclipsed before Christ shone forth; otherwise the minds of people would have been distracted between the two; one would have said, I am of John, and another, I am of Jesus. John must be Christ's harbinger, but not his rival. The moon and stars are lost when the sun rises. John had done his work by the baptism of repentance, and then he was laid aside. The witnesses were slain when they had finished their testimony, and not before, Rev 11:7. 2. He did go into the country as soon as he heard of John's imprisonment; not only to provide for his own safety, knowing that the Pharisees in Judea were as much enemies to him as Herod was to John, but to supply the want of John Baptist, and to build upon the good foundation he had laid. Note, God will not leave himself without witness, nor his church without guides; when he removes one useful instrument, he can raise up another, for he has the residue of the Spirit, and he will do it, if he has work to do. Moses my servant is dead, John is cast into prison; now, therefore, Joshua, arise; Jesus, arise. II. The place where he preached; in Galilee, a remote part of the country, that lay furthest from Jerusalem, as was there looked upon with contempt, as rude and boorish. The inhabitants of that country were reckoned stout men, fit for soldiers, but not polite men, or fit for scholars. Thither Christ went, there he set up the standard of his gospel; and in this, as in other things, he humbled himself. Observe, 1. The particular city he chose for his residence; not Nazareth, where he had been bred up; no, he left Nazareth; particular notice is taken of that, Mat 4:13. And with good reason did he leave Nazareth; for the men of that city thrust him out from among them, Luk 4:29. He made them his first, and a very fair, offer of his service, but they rejected him and his doctrine, and were filled with indignation at him and it; and therefore he left Nazareth, and shook off the dust of his feet for a testimony against those there, who would not have him to teach them. Nazareth was the first place that refused Christ, and was therefore refused by him. Note, It is just with God, to take the gospel and the means of grace from those that slight them, and thrust them away. Christ will not stay long where he is not welcome. Unhappy Nazareth! If thou hadst known in this thy day the things that belong to thy peace, how well had it been for thee! But now they are hid from thine eyes. But he came and dwelt in Capernaum, which was a city of Galilee, but many miles distant from Nazareth, a great city and of much resort. It is said here to be on the sea coast, not the great sea, but the sea of Tiberias, an inland water, called also the lake of Gennesaret. Close by the falling of Jordan into the sea stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun; hither Christ came, and here he dwelt. Some think that his father Joseph had a habitation here, others that he took a house or lodgings at least; and some think it more than probable, that he dwelt in the house of Simon Peter; however, here he fixed not constantly, for he went about doing good; but this was for some time his head quarters: what little rest he had, was here; here he had a place, though not a place of his own, to lay his head on. And at Capernaum, it should seem, he was welcome, and met with better entertainment than he had at Nazareth. Note, If some reject Christ, yet others will receive him, and bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's own countrymen be not gathered, yet he will be glorious. "And thou, Capernaum, has now a day of it; thou art now lifted up to heaven; be wise for thyself, and know the time of thy visitation." 2. The prophecy that was fulfilled is this, Mat 4:14-16. It is quoted from Isa 9:1, Isa 9:2, but with some variation. The prophet in that place is foretelling a greater darkness of affliction to befall the contemners of Immanuel, than befell the countries there mentioned, either in their first captivity under Benhadad, which was but light (Kg1 15:20), or in their second captivity under the Assyrian, which was much heavier, Kg2 15:29. The punishment of the Jewish nation for rejecting the gospel should be sorer than either (see Isa 8:21, Isa 8:22); for those captivated places had some reviving in their bondage, and saw a great light again, Isa 9:2. This is Isaiah's sense; but the Scripture has many fulfillings; and the evangelist here takes only the latter clause, which speaks of the return of the light of liberty and prosperity to those countries that had been in the darkness of captivity, and applies it to the appearing of the gospel among them. The places are spoken of, Mat 4:15. The land of Zebulun is rightly said to be by the sea coast, for Zebulun was a haven of ships, and rejoiced in her going out, Gen 49:13; Deu 33:18. Of Naphtali, it had been said, that he should give goodly words (Gen 49:21), and should be satisfied with favour (Deu 33:23), for from him began the gospel; goodly words indeed, and such as bring to a soul God's satisfying favour. The country beyond Jordan is mentioned likewise, for there we sometimes find Christ preaching, and Galilee of the Gentiles, the upper Galilee to which the Gentiles resorted for traffic, and where they were mingled with the Jews; which intimates a kindness in reserve for the poor Gentiles. When Christ came to Capernaum, the gospel came to all those places round about; such diffusive influences did the Sun of righteousness cast. Now, concerning the inhabitants of these places, observe, (1.) The posture they were in before the gospel came among them (Mat 4:16); they were in darkness. Note, Those that are without Christ, are in the dark, nay, they are darkness itself; as the darkness that was upon the face of the deep. Nay, they were in the region and shadow of death; which denotes not only great darkness, as the grave is a land of darkness, but great danger. A man that is desperately sick, and not likely to recover, is in the valley of the shadow of death, though not quite dead; so the poor people were on the borders of damnation, though not yet damned-dead in law. And, which is worst of all, they were sitting in this condition. Sitting in a continuing posture; where we sit, we mean to stay; they were in the dark, and likely to be so, despairing to find the way out. And it is a contented posture; they were in the dark, and they loved darkness, they chose it rather than light; they were willingly ignorant. Their condition was sad; it is still the condition of many great and mighty nations, which are to be thought of, and prayed for, with pity. But their condition is more sad, who sit in darkness in the midst of gospel-light. He that is in the dark because it is night, may be sure that the sun will shortly arise; but he that is in the dark because he is blind, will not so soon have his eyes opened. We have the light, but what will that avail us, if we be not the light in the Lord? (2.) The privilege they enjoyed, when Christ and his gospel came among them; it was as great a reviving as ever light was to a benighted traveller. Note, When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there, Joh 3:19; Luk 1:78, Luk 1:79. Light is discovering, it is directing; so is the gospel. It is a great light; denoting the clearness and evidence of gospel-revelations; not like the light of a candle, but the light of the sun when he goes forth in his strength. Great in comparison with the light of the law, the shadows of which were now done away. It is a great light, for it discovers great things and of vast consequence; it will last long, and spread far. And it is a growing light, intimated in that word, It is sprung up. It was but spring of day with them; now the day dawned, which afterward shone more and more. The gospel-kingdom, like a grain of mustard-seed or the morning light, was small in its beginnings, gradual in its growth, but great in its perfection. Observe, the light sprang up to them; they did not go to seek it, but were prevented with the blessings of this goodness. It came upon them ere they were aware, at the time appointed, by the disposal of him who commandeth the morning, and causes the day-spring to know its place, that it may take hold of the ends of the earth, Job 38:12, Job 38:13. III. The text he preached upon (Mat 4:17): From that time, that is, from the time of his coming into Galilee, into the land of Zebulun and Naphtali, from that time, he began to preach. He had been preaching, before this, in Judea, and had made and baptized many disciples (Joh 4:1); but his preaching was no so public and constant as now it began to be. The work of the ministry is so great and awful, that it is fit to be entered upon by steps and gradual advances. The subject which Christ dwelt upon now in his preaching (and it was indeed the sum and substance of all his preaching), was the very same John has preached upon (Mat 3:2); Repent, for the kingdom of heaven is at hand; for the gospel is the same for substance under various dispensations; the commands the same, and the reasons to enforce them the same; an angel from heaven dares not preach any other gospel (Gal 1:8), and will preach this, for it is the everlasting gospel. Fear God, and, by repentance, give honour to him, Rev 14:6, Rev 14:7. Christ put a great respect upon John's ministry, when he preached to the same purport that John had preached before him. By this he showed that John was his messenger and ambassador; for when he brought the errand himself, it was the same that he had sent by him. Thus did God confirm the word of his messenger, Isa 44:26. The Son came on the same errand that the servants came on (Mat 21:37), to seek fruit, fruits meet for repentance. Christ had lain in the bosom of the Father, and could have preached sublime notions of divine and heavenly things, that should have alarmed and amused the learned world, but he pitches upon this old, plain text, Repent, for the kingdom of heaven is at hand. [1.] This he preached first upon; he began with this. Ministers must not be ambitious of broaching new opinions, framing new schemes, or coining new expressions, but must content themselves with plain, practical things, with the word that is nigh us, even in our mouth, and in our heart. We need not go up to heaven, nor down to the deep, for matter or language in our preaching. As John prepared Christ's way, so Christ prepared his own, and made way for the further discoveries he designed, with the doctrine of repentance. If any man will do this part of his will, he shall know more of his doctrine, Joh 7:17. [2.] This is preached often upon; wherever he went, this was his subject, and neither he nor his followers ever reckoned it worn threadbare, as those would have done, that have itching ears, and are fond of novelty and variety more than that which is truly edifying. Note, That which has been preached and heard before, may yet very profitably be preached and heard again; but then it should be preached and heard better, and with new affections; what Paul had said before, he said again, weeping, Phi 3:1, Phi 3:18. [3.] This he preached as gospel; "Repent, review your ways, and return to yourselves." Note, The doctrine of repentance is right gospel-doctrine. Not only the austere Baptist, who was looked upon as a melancholy, morose man, but the sweet and gracious Jesus, whose lips dropped as a honey-comb, preached repentance; for it is an unspeakable privilege that room is left for repentance. [4.] The reason is still the same; The kingdom of heaven is at hand; for it was not reckoned to be fully come, till that pouring out of the Spirit after Christ's ascension. John had preached the kingdom of heaven at hand above a year before this; but now it was so much the stronger; now is the salvation nearer, Rom 13:11. We should be so much the more quickened to our duty, as we see the day approaching, Heb 10:25.

When Christ began to preach, he began to gather disciples, who should now be the hearers, and hereafter the preachers, of his doctrine, who should now be witnesses of his miracles, and hereafter concerning them. Now, in these verses, we have an account of the first disciples that he called into fellowship with himself. And this was an instance, 1. Of effectual calling to Christ. In all his preaching he gave a common call to all the country, but in this he gave a special and particular call to those that were given him by the Father. Let us see and admire the power of Christ's grace, own his word to be the rod of his strength, and wait upon him for those powerful influences which are necessary to the efficacy of the gospel call - those distinguishing influences. All the country was called, but these were called out, were redeemed from among them. Christ was so manifested to them, as he was not manifested unto the world. 2. It was an instance of ordination, and appointment to the work of the ministry. When Christ, as a Teacher, set up his great school, one of his first works was to appoint ushers, or under masters, to be employed in the work of instruction. Now he began to give gifts unto men, to put the treasure into earthen vessels. It was an early instance of his care for the church. Now we may observe here, I. Where they were called - by the sea of Galilee, where Jesus was walking, Capernaum being situated near that sea. Concerning this sea of Tiberias, the Jews have a saying, That of all the seven seas that God made, he made choice of none but the sea of Gennesaret; which is very applicable to Christ's choice of it, to honour it, as he often did, with his presence and his miracles. Here, on the banks of the sea, Christ was walking for contemplation, as Isaac in the field; hither he went to call his disciples; not to Herod's court (for few mighty or noble are called), not to Jerusalem, among the chief priests and the elders, but to the sea of Galilee; surely Christ sees not as man sees. Not but that the same power which effectually called Peter and Andrew would have wrought upon Annas and Caiaphas, for with God nothing is impossible; but, as in other things, so in his converse and attendance, he would humble himself, and show that God ha chosen the poor of this world. Galilee was a remote part of the nation, the inhabitants were less cultivated and refined, their very language was broad and uncouth to the curious, their speech betrayed them. They who were picked up at the sea of Galilee, had not the advantages and improvements, no, not of the more polished Galileans; yet thither Christ went, to call his apostles that were to be the prime ministers of state in his kingdom, for he chooses the foolish things of this world, to confound the wise. II. Who they were. We have an account of the call of two pair of brothers in these verses - Peter and Andrew, James and John; the two former, and, probably, the two latter also, had had acquaintance with Christ before (Joh 1:40, Joh 1:41), but were not till now called into a close and constant attendance upon him. Note, Christ brings poor souls by degrees into fellowship with himself. They had been disciples of John, and so were the better disposed to follow Christ. Note, Those who have submitted to the discipline of repentance, shall be welcome to the joys of faith. We may observe concerning them, 1. That they were brothers. Note, It is a blessed thing, when they who are kinsmen according to the flesh (as the apostle speaks, Rom 9:3), are brought together into a spiritual alliance to Jesus Christ. It is the honour and comfort of a house, when those that are of the same family, are of God's family. 2. That they were fishers. Being fishers, (1.) They were poor men: if they had had estates, or any considerable stock in trade, they would not have made fishing their trade, however, they might have made it their recreation. Note, Christ does not despise the poor, and therefore we must not; the poor are evangelized, and the Fountain of honour sometimes gives more abundant honour to that part which most lacked. (2.) The were unlearned men, not bred up to books or literature as Moses was, who was conversant with all the learning of the Egyptians. Note, Christ sometimes chooses to endow those with the gifts of grace who have least to show of the gifts of nature. Yet this will not justify the bold intrusion of ignorant and unqualified men into the work of the ministry: extraordinary gifts of knowledge and utterance are not now to be expected, but requisite abilities must be obtained in an ordinary way, and without a competent measure of these, none are to be admitted to that service. (3.) They were men of business, who had been bred up to labour. Note, Diligence in an honest calling is pleasing to Christ, and no hindrance to a holy life. Moses was called from keeping sheep, and David from following the ewes, to eminent employments. Idle people lie more open to the temptations of Satan than to the calls of God. (4.) They were men that were accustomed to hardships and hazards; the fisher's trade, more than any other, is laborious and perilous; fishermen must be often wet and cold; they must watch, and wait, and toil, and be often in perils by waters. Note, Those who have learned to bear hardships, and run hazards, are best prepared for the fellowship and discipleship of Jesus Christ. Good soldiers of Christ must endure hardness. III. What they were doing. Peter and Andrew were then using their nets, they were fishing; and James and John were mending their nets, which was an instance of their industry and good husbandry. They did not go to their father for money to buy new nets, but took pains to mend their old ones. It is commendable to make what we have go as far, and last as long, as may be. James and John were with their father Zebedee, ready to assist him, and make his business easy to him. Note, It is a happy and hopeful presage, to see children careful of their parents, and dutiful to them. Observe, 1. They were all employed, all very busy, and none idle. Note, When Christ comes, it is good to be found doing. "Am I in Christ?" is a very needful question for us to ask ourselves; and, next to that, "Am I in my calling?" 2. They were differently employed; two of them were fishing, and two of them mending their nets. Note, Ministers should be always employed, either in teaching or studying; they may always find themselves something to do, if it be not their own fault; and mending their nets, is, in its season, as necessary work as fishing. IV. What the call was (Mat 4:19); Follow me, and I will make you fishers of men. They had followed Christ before, as ordinary disciples (Joh 1:37), but so they might follow Christ, and follow their calling too; therefore they were called to a more close and constant attendance, and must leave their calling. Note, Even they who had been called to follow Christ, have need to be called to follow on, and to follow nearer, especially when they are designed for the work of the ministry. Observe, 1. What Christ intended them for; I will make you fishers of men; this alludes to their former calling. Let them be not proud of the new honour designed them, they are still but fishers; let them not be afraid of the new work cut out for them, for they have been used to fishing, and fishers they are still. It was usual with Christ to speak of spiritual and heavenly things under such allusions, and in such expressions, as took rise from common things that offered themselves to his view. David was called from feeding sheep to feed God's Israel; and when he is a king, is a shepherd. Note, (1.) Ministers are fishers of men, not to destroy them, but to save them, by bringing them into another element. They must fish, not for wrath, wealth, honour, and preferment, to gain them to themselves, but for souls, to gain them to Christ. They watch for your souls (Heb 13:17), and seek not yours, but you, Co2 12:14, Co2 12:16. (2.) It is Jesus Christ that makes them so; I will make you fishers of men. It is he that qualifies men for this work, calls them to it, authorizes them in it, gives them commission to fish for souls, and wisdom to win them. Those ministers are likely to have comfort in their work, who are thus made by Jesus Christ. 2. What they must do in order to this; Follow me. They must separate themselves to a diligent attendance on him, and set themselves to a humble imitation of him; must follow him as their Leader. Note, (1.) Those whom Christ employs in any service for him, must first be fitted and qualified for it. (2.) Those who would preach Christ, must first learn Christ, and learn of him. How can we expect to bring others to the knowledge of Christ, if we do not know him well ourselves? (3.) Those who would get an acquaintance with Christ, must be diligent and constant in their attendance on him. The apostles were prepared for their work, by accompanying Christ all the time that he went in and out among them, Act 1:21. There is no learning comparable to that which is got by following Christ. Joshua, by ministering to Moses, is fitted to be his successor. (4.) Those who are to fish for men, must therein follow Christ, and do it as he did, with diligence, faithfulness, and tenderness. Christ is the great pattern for preachers, and they ought to be workers together with him. V. What was the success of this call. Peter and Andrew straightway left their nets (Mat 4:20); and James and John immediately left the ship and their father (v. 22); and they all followed him. Note, Those who would follow Christ aright, must leave all to follow him. Every Christian must leave all in affection, set loose to all, must hate father and mother (Luk 14:26), must love them less than Christ, must be ready to part with his interest in them rather than with his interest in Jesus Christ; but those who are devoted to the work of the ministry are, in a special manner, concerned to disentangle themselves from all the affairs of this life, that they may give themselves wholly to that work which requires the whole man. Now, 1. This instance of the power of the Lord Jesus gives us good encouragement to depend upon the sufficiency of his grace. How strong and effectual is his word! He speaks, and it is done. The same power goes along with this word of Christ, Follow me, that went along with that word, Lazarus, come forth; a power to make willing, Psa 110:3. 2. This instance of the pliableness of the disciples, gives us a good example of obedience to the command of Christ. Note, It is the good property of all Christ's faithful servants to come when they are called, and to follow their Master wherever he leads them. They objected not their present employments, their engagements to their families, the difficulties of the service they were called to, or their own unfitness for it; but, being called, they obeyed, and, like Abraham, went out not knowing whither they went, but knowing very well whom they followed. James and John left their father: it is not said what became of him; their mother Salome was a constant follower of Christ; no doubt, their father Zebedee was a believer, but the call to follow Christ fastened on the young ones. Youth is the learning age, and the labouring age. The priests ministered in the prime of their life.

Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, Mat 8:18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us (Act 16:9); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest. II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand. We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use. 1. Here is one that was too hasty in promising; and he was a certain scribe (Mat 8:19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? Co1 1:20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe, (1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu - from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;" but, "I am determined, I will do it." [3.] It was unlimited and without reserve; "I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten. (2.) How Christ tried his forwardness, whether it were sincere or not, Mat 8:20. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, Mat 8:20. Now from this account of Christ's deep poverty, we observe, [1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests (Psa 104:17); nests in the field; some of them nests in the house; in God's courts, Psa 84:3. Secondly, How poorly the Lord Jesus was provided for. it may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. he and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luk 8:2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, Co2 8:9. [2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Luk 14:28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him. 2. Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done tomorrow, which we could do today. This candidate for the ministry was one of Christ's disciples already (Mat 8:21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here, (1.) The excuse that this disciple made, to defer an immediate attendance on Christ (Mat 8:21); "Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet - The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard. (2.) Christ's disallowing of this excuse (Mat 8:22); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom 9:16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, Sa1 3:10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord (Num 6:6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev 21:11, Lev 21:12. And Christ requires of those who would follow him, that they hate father and mother (Luk 14:26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.

Christ had given sailing orders to his disciples (Mat 8:18), that they should depart to the other side of the sea of Tiberias, into the country of Gadara, in the tribe of Gad, which lay east of Jordan; thither he would go to rescue a poor creature that was possessed with a legion of devils, though he foresaw how he should be affronted there. Now. 1. He chose to go by water. It had not been much about, if he had gone by land; but he chose to cross the lake, that he might have occasion to manifest himself the God of the sea as well as of the dry land, and to show that all power is his, both in heaven and in earth. It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in, and pray to, who knows what it is to be at sea, and to be in storms there. But observe, when he went to sea, he had no yacht or pleasure-boat to attend him, but made use of his disciples' fishing-boats; so poorly was he accommodated in all respects. 2. His disciples followed him; the twelve kept close to him, when others staid behind upon the terra firma, where there was sure footing. Note, They, and they only, will be found the true disciples of Christ, that are willing to go to sea with him, to follow him into dangers and difficulties. Many would be content to go the land-way to heaven, that will rather stand still, or go back, than venture upon a dangerous sea; but those that would rest with Christ hereafter must follow him now wherever he leads them, into a ship or into a prison, as well as into a palace. Now observe here, I. The peril and perplexity of the disciples in this voyage; and in this appeared the truth of what Christ had just now said, that those who follow him must count upon difficulties, Mat 8:20. 1. There arose a very great storm, Mat 8:24. Christ could have prevented this storm, and have ordered them a pleasant passage, but that would not have been so much for his glory and the confirmation of their faith as their deliverance was: this storm was for their sakes, as Joh 11:4. One would have expected, that having Christ with them, they should have had a very favourable gale, but it is quite otherwise; for Christ would show that they who are passing with him over the ocean of this world to the other side, must expect storms by the way. The church is tossed with tempests (Isa 54:11); it is only the upper region that enjoys a perpetual calm, this lower one is ever and anon disturbed and disturbing. 2. Jesus Christ was asleep in this storm. We never read of Christ's sleeping but at this time; he was in watchings often, and continued all night in prayer to God: this was a sleep, not of security, like Jonah's in a storm, but of holy serenity, and dependence upon his Father: he slept to show that he was really and truly man, and subject to the sinless infirmities of our nature: his work made him weary and sleepy, and he had no guilt, no fear within, to disturb his repose. Those that can lay their heads upon the pillow of a clear conscience, may sleep quietly and sweetly in a storm (Psa 4:8), as Peter, Act 12:6. He slept at this time, to try the faith of his disciples, whether they could trust him when he seemed to slight them. He slept not so much with a desire to be refreshed, as with a design to be awaked. 3. The poor disciples, though used to the sea, were in a great fright, and in their fear came to their Master, Mat 8:25. Whither else should they go? It was well they had him so near them. They awoke him with their prayers; Lord, save us, we perish. Note, They who would learn to pray must go to sea. Imminent and sensible dangers will drive people to him who alone can help in time of need. Their prayer has life in it, Lord, save us, we perish. (1.) Their petition is, Lord, save us. They believed he could save them; they begged he would, Christ's errand into the world was to save, but those only shall be saved that call on the name of the Lord, Act 2:21. They who by faith are interested in the eternal salvation wrought out by Christ, may with a humble confidence apply themselves to him for temporal deliverances. Observe, They call him, Lord, and then pray, Save us. Note, Christ will save none but those that are willing to take him for their Lord; for he is a Prince and a Saviour. (2.) Their plea is, We perish; which was, [1.] The language of their fear; they looked upon their case as desperate, and gave up all for lost; they had received a sentence of death within themselves, and this they plead, "We perish, if thou dost not save us; look upon us therefore with pity." [2.] It was the language of their fervency; they pray as men in earnest, that beg for their lives; it becomes us thus to strive and wrestle in prayer; therefore Christ slept, that he might draw out this importunity. II. The power and grace of Jesus Christ put forth for their succour: then the Lord Jesus awaked, as one refreshed, Psa 78:65. Christ may sleep when his church is in a storm, but he will not outsleep himself: the time, the set time to favour his distressed church, will come, Psa 102:13. 1. He rebuked the disciples (Mat 8:26); Why are ye fearful, O ye of little faith? He does not chide them for disturbing him with their prayers, but for disturbing themselves with their fears. Christ reproved them first, and then delivered them; this is his method, to prepare us for a mercy, and then to give it us. Observe, (1.) His dislike of their fears; "Why are ye fearful? Ye, my disciples? Let the sinners in Zion be afraid, let heathen mariners tremble in a storm, but you shall not be so. Enquire into the reasons of your fear, and weigh them." (2.) His discovery of the cause and spring of their fears; O ye of little faith. Many that have true faith are weak in it, and it does but little. Note, [1.] Christ's disciples are apt to be disquieted with fears in a stormy day, to torment themselves with jealousies that things are bad with them, and dismal conclusions that they will be worse. [2.] The prevalence of our inordinate fears in a stormy day is owing to the weakness of our faith, which would be as an anchor to the soul, and would ply the oar of prayer. By faith we might see through the storm to the quiet shore, and encourage ourselves with hope that we shall weather our point. [3.] The fearfulness of Christ's disciples in a storm, and their unbelief, the cause of it, are very displeasing to the Lord Jesus, for they reflect dishonour upon him, and create disturbance to themselves. 2. He rebukes the wind; the former he did as the God of grace, and the Sovereign of the heart, who can do what he pleases in us; this he did as the God of nature, the Sovereign of the world, who can do what he pleases for us. It is the same power that stills the noise of the sea, and the tumult of fear, Psa 65:7. See, (1.) How easily this was done, with a word's speaking. Moses commanded the waters with a rod; Joshua, with the ark of the covenant; Elisha, with the prophet's mantle; but Christ with a word. See his absolute dominion over all the creatures, which bespeaks both his honour, and the happiness of those that have him on their side. (2.) How effectually it was done? There was a great calm, all of a sudden. Ordinarily, after a storm, there is such a fret of the waters, that it is a good while ere they can settle; but if Christ speak the word, not only the storm ceases, but all the effects of it, all the remains of it. Great storms of doubt, and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption. 3. This excited their astonishment (Mat 8:27); The men marvelled. They had been long acquainted with the sea, and never saw a storm so immediately turned into a perfect calm, in all their lives. It has all the marks and signatures of a miracle upon it; it is the Lord's doing, and is marvellous in their eyes. Observe, (1.) Their admiration of Christ; What manner of man is this! Note, Christ is a Nonsuch; every thing in him is admirable: none so wise, so mighty, so amiable, as he. (2.) The reason of it; Even the winds and the sea obey him. Upon this account, Christ is to be admired, that he has a commanding power even over winds and seas. Others pretended to cure diseases, but he only undertook to command the winds. We know not the way of the wind (Joh 3:8), much less can we control it; but he that bringeth forth the wind out of his treasury (Psa 135:7), when it is out, gathers it into his fists, Pro 30:4. He that can do this, can do any thing, can do enough to encourage our confidence and comfort in him, in the most stormy day, within or without, Isa 26:4. The Lord sits upon the floods, and is mightier than the noise of many waters. Christ, by commanding the seas, showed himself to be the same that made the world, when, at his rebuke, the waters fled (Psa 104:7, Psa 104:8), as now, at his rebuke, they fell.

The foregoing chapter began with Christ's entering into the synagogue (Mar 4:1); this chapter begins with Christ's teaching again by the sea side. Thus he changed his method, that if possible all might be reached and wrought upon. To gratify the nice and more genteel sort of people that had seats, chief seats, in the synagogue, and did not care for hearing a sermon any where else, he did not preach always by the sea side, but, having liberty, went often into the synagogue, and taught there; yet, to gratify the poor, the mob, that could not get room in the synagogue, he did not always preach there, but began again to teach by the sea side, where they could come within hearing. Thus are we debtors both to the wise and to the unwise, Rom 1:14. Here seems to be a new convenience found out, which had not been used before, though he had before preached by the sea side (Mar 2:13), and that was - his standing in a ship, while his hearers stood upon the land; and that inland sea of Tiberias having no tide, there was no ebbing and flowing of the waters to disturb them. Methinks Christ's carrying his doctrine into a ship, and preaching it thence, was a presage of his sending the gospel to the isles of the Gentiles, and the shipping off of the kingdom of God (that rich cargo) from the Jewish nation, to be sent to a people that would bring forth more of the fruits of it. Now observe here, I. The way of teaching that Christ used with the multitude (Mar 4:2); He taught them many things, but it was by parables or similitudes, which would tempt them to hear; for people love to be spoken to in their own language, and careless hearers will catch at a plain comparison borrowed from common things, and will retain and repeat that, when they have lost, or perhaps never took, the truth which it was designed to explain and illustrate: but unless they would take pains to search into it, it would but amuse them; seeing they would see, and not perceive (Mar 4:12); and so, while it gratified their curiosity, it was the punishment of their stupidity; they wilfully shut their eyes against the light, and therefore justly did Christ put it into the dark lantern of a parable, which had a bright side toward those who applied it to themselves, and were willing to be guided by it; but to those who were only willing for a season to play with it, it only gave a flash of light now and then, but sent them away in the dark. It is just with God to say of those that will not see, that they shall not see, and to hide from their eyes, who only look about them with a great deal of carelessness, and never look before them with any concern upon the things that belong to their peace. II. The way of expounding that he used with his disciples; When he was alone by himself, not only the twelve, but others that were about him with the twelve, took the opportunity to ask him the meaning of the parables, Mar 4:10. They found it good to be about Christ; the nearer him the better; good to be with the twelve, to be conversant with those that are intimate with him. And he told them what a distinguishing favour it was to them, that they were made acquainted with the mystery of the kingdom of God, Mar 4:11. The secret of the Lord was with them. That instructed them, which others were only amused with, and they were made to increase in knowledge by every parable, and understood more of the way and method in which Christ designed to set up his kingdom in the world, while others were dismissed, never the wiser. Note, Those who know the mystery of the kingdom of heaven, must acknowledge that it is given to them; they receive both the light and the sight from Jesus Christ, who, after his resurrection, both opened the scriptures, and opened the understanding, Luk 24:27, Luk 24:45. In particular, we have here, 1. The parable of the sower, as we had it, Mat 13:3, etc. He begins (Mar 4:3), with, Hearken, and concludes (Mar 4:9) with, He that hath ears to hear, let him hear. Note, The words of Christ demand attention, and those who speak from him, may command it, and should stir it up; even that which as yet we do not thoroughly understand, or not rightly, we must carefully attend to, believing it to be both intelligible and weighty, that at length we may understand it; we shall find more in Christ's sayings than at first there seemed to be. 2. The exposition of it to the disciples. Here is a question Christ put to them before he expounded it, which we had not in Matthew (Mar 4:13); "Know ye not this parable? Know ye not the meaning of it? How then will ye know all parables?" (1.) "If ye know not this, which is so plain, how will ye understand other parables, which will be more dark and obscure? If ye are gravelled and run aground with this, which bespeaks so plainly the different success of the word preached upon those that hear it, which ye yourselves may see easily, how will ye understand the parables which hereafter will speak of the rejection of the Jews, and the calling of the Gentiles, which is a thing ye have no idea of?" Note, This should quicken us both to prayer and pains that we may get knowledge, that there are a great many things which we are concerned to know; and if we understand not the plain truths of the gospel, how shall we master those that are more difficult? Vita brevis, ars longa - Life is short, art is long. If we have run with the footmen, and they have wearied us, and run us down, then how shall we contend with horses? Jer 12:5. (2.) "If ye know not this, which is intended for your direction in hearing the word, that ye may profit by it; how shall ye profit by what ye are further to hear? This parable is to teach you to be attentive to the word, and affected with it, that you may understand it. If ye receive not this, ye will not know how to use the key by which ye must be let into all the rest." If we understand not the rules we are to observe in order to our profiting by the word, how shall we profit by any other rule? Observe, Before Christ expounds the parable, [1.] He shows them how sad their case was, who were not let into the meaning of the doctrine of Christ; To you it is given, but not to them. Note, It will help us to put a value upon the privileges we enjoy as disciples of Christ, to consider the deplorable state of those who want such privileges, especially that they are out of the ordinary way of conversion; lest they should be converted, and their sins should be forgiven them. Mar 4:12. Those only who are converted, have their sins forgiven them: and it is the misery of unconverted souls, that they lie under unpardoned guilt. [2.] He shows them what a shame it was, that they needed such particular explanations of the word they heard, and did not apprehend it at first. Those that would improve in knowledge, must be made sensible of their ignorance. Having thus prepared them for it, he gives them the interpretation of the parable of the sower, as we had it before in Matthew. Let us only observe here, First, That in the great field of the church, the word of God is dispensed to all promiscuously; The sower soweth the word (Mar 4:14), sows it at a venture, beside all waters, upon all sorts of ground (Isa 32:20), not knowing where it will light, or what fruit it will bring forth. He scatters it, in order to the increase of it. Christ was awhile sowing himself, when he went about teaching and preaching; now he sends his ministers, and sows by their hand. Ministers are sowers; they have need of the skill and discretion of the husbandman (Isa 28:24-26); they must not observe winds and clouds (Ecc 11:4, Ecc 11:6), and must look up to God, who gives seed to the sower, Co2 9:10. Secondly, That of the many that hear the word of the gospel, and read it, and are conversant with it, there are, comparatively, but few that receive it, so as to bring forth the fruits of it; here is but one in four, that comes to good. It is sad to think, how much of the precious seed of the word of God is lost, and sown in vain; but there is a day coming when lost sermons must be accounted for. Many that have heard Christ himself preach in their streets, will hereafter be bidden to depart from him; those therefore who place all their religion in hearing, as if that alone would save them, do but deceive themselves, and build their hope upon the sand, Jam 1:22. Thirdly, Many are much affected with the word for the present, who yet receive no abiding benefit by it. The motions of soul they have, answerable to what they hear, are but a mere flash, like the crackling of thorns under a pot. We read of hypocrites, that they delight to know God's ways (Isa 58:2); of Herod, that he heard John gladly (Mar 6:20); of others, that they rejoiced in his light (Joh 5:35); of those to whom Ezekiel was a lovely song (Eze 33:32); and those represented here by the stony ground, received the word with gladness, and yet came to nothing. Fourthly, The reason why the word doth not leave commanding, abiding, impressions upon the minds of the people, is, because their hearts are not duly disposed and prepared to receive it; the fault is in themselves, not in the word; some are careless forgetful hearers, and these get no good at all by the word; it comes in at one ear, and goes out at the other; others have their convictions overpowered by their corruptions, and they lose the good impressions the word has made upon them, so that they get no abiding good by it. Fifthly, The devil is very busy about loose, careless hearers, as the fowls of the air go about the seed that lies above ground; when the heart, like the highway, is unploughed, unhumbled, when it lies common, to be trodden on by every passenger, as theirs that are great company-keepers, then the devil is like the fowls; he comes swiftly, and carries away the word ere we are aware. When therefore these fowls come down upon the sacrifices, we should take care, as Abram did, to drive them away (Gen 15:11); that, though we cannot keep them from hovering over our heads, we may not let them nestle in our hearts. Sixthly, Many that are not openly scandalized, so as to throw off their profession, as they on the stony ground did, yet have the efficacy of it secretly choked and stifled, so that it comes to nothing; they continue in a barren, hypocritical profession, which brings nothing to pass, and so go down as certainly, though more plausibly, to hell. Seventhly, Impressions that are not keep, will not be durable, but will wear off in suffering, trying times; like footsteps on the sand of the sea, which are gone the next high tide of persecution; when that iniquity doth abound, the love of many to the ways of God waxeth cold; many that keep their profession in fair days, lose it in a storm; and do as those that go to sea only for pleasure, come back again when the wind arises. It is the ruin of hypocrites, that they have no root; they do not act from a living fixed principle; they do not mind heart-work, and without that religion is nothing; for he is the Christian, that is one inwardly. Eighthly, Many are hindered from profiting by the word of God, by their abundance of the world. Many a good lesson of humility, charity, self-denial, and heavenly-mindedness, is choked and lost by that prevailing complacency in the world, which they are apt to have, on whom it smiles. Thus many professors, that otherwise might have come to something, prove like Pharaoh's lean kine and thin ears. Ninthly, Those that are not encumbered with the cares of the world, and the deceitfulness of riches, may yet lose the benefit of their profession by the lusts of other things; this is added here in Mark; by the desires which are about other things (so Dr. Hammond), an inordinate appetite toward those things that are pleasing to sense or to the fancy. Those that have but little of the world, may yet be ruined by an indulgence of the body. Tenthly, Fruit is the thing that God expects and requires from those that enjoy the gospel: fruit according to the seed; a temper of mind, and a course of life, agreeable to the gospel; Christian graces daily exercised, Christian duties duly performed. This is fruit, and it will abound to our account. Lastly, No good fruit is to be expected but from good seed. If the seed be sown on good ground, if the heart be humble, and holy, and heavenly, there will be good fruit, and it will abound sometimes even to a hundred fold, such a crop as Isaac reaped, Gen 26:12.

Philip and Bartholomew--That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's (Mar 3:18; Luk 6:14), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus (Joh 1:45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present (Joh 21:2). Matthew the publican--In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on Mat 1:3; Mat 9:9). James the son of Alphaeus--the same person apparently who is called Cleopas or Clopas (Luk 24:18; Joh 19:25); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin. and Lebbaeus, whose surname was Thaddaeus--the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke (Luk 6:16; Act 1:13), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John (Joh 14:22) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" (Mat 13:55), unless these be the same, is most likely.

JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20) Then the eleven disciples went away into Galilee--but certainly not before the second week after the resurrection, and probably somewhat later. into a mountain where Jesus had appointed them--It should have been rendered "the mountain," meaning some certain mountain which He had named to them--probably the night before He suffered, when He said, "After I am risen, I will go before you into Galilee" (Mat 26:32; Mar 14:28). What it was can only be conjectured; but of the two between which opinions are divided--the Mount of the Beatitudes or Mount Tabor--the former is much the more probable, from its nearness to the Sea of Tiberias, where last before this the Narrative tells us that He met and dined with seven of them. (Joh 21:1, &c.). That the interview here recorded was the same as that referred to in one place only-- Co1 15:6 --when "He was seen of above five hundred brethren at once; of whom the greater part remained unto that day, though some were fallen asleep," is now the opinion of the ablest students of the evangelical history. Nothing can account for such a number as five hundred assembling at one spot but the expectation of some promised manifestation of their risen Lord: and the promise before His resurrection, twice repeated after it, best explains this immense gathering.

We have here an account of Christ's feeding five thousand men with five loaves and two fishes, which miracle is in this respect remarkable, that it is the only passage of the actions of Christ's life that is recorded by all the four evangelists. John, who does not usually relate what had been recorded by those who wrote before him, yet relates this, because of the reference the following discourse has to it. Observe, I. The place and time where and when this miracle was wrought, which are noted for the greater evidence of the truth of the story; it is not said that it was done once upon a time, nobody knows where, but the circumstances are specified, that the fact might be enquired into. 1. The country that Christ was in (Joh 6:1): He went over the sea of Galilee, called elsewhere the lake of Gennesareth, here the sea of Tiberias, from a city adjoining, which Herod had lately enlarged and beautified, and called so in honour of Tiberius the emperor, and probably had made his metropolis. Christ did not go directly over cross this inland sea, but made a coasting voyage to another place on the same side. It is not tempting God to choose to go by water, when there is convenience for it, even to those places whither we might go by land; for Christ never tempted the Lord his God, Mat 4:7. 2. The company that he was attended with: A great multitude followed him, because they saw his miracles, Joh 6:2. Note, (1.) Our Lord Jesus, while he went about doing good, lived continually in a crowd, which gave him more trouble than honour. Good and useful men must not complain of a hurry of business, when they are serving God and their generation; it will be time enough to enjoy ourselves when we come to that world where we shall enjoy God. (2.) Christ's miracles drew many after him that were not effectually drawn to him. They had their curiosity gratified by the strangeness of them, who had not their consciences convinced by the power of them. 3. Christ's posting himself advantageously to entertain them (Joh 6:3): He went up into a mountain, and there he sat with his disciples, that he might the more conveniently be seen and heard by the multitude that crowded after him; this was a natural pulpit, and not, like Ezra's, made for the purpose. Christ was now driven to be a field preacher; but his word was never the worse, nor the less acceptable, for that, to those who knew how to value it, who followed him still, not only when he went out to a desert place, but when he went up to a mountain, though up-hill be against heart. He sat there, as teachers do in cathedra - in the chair of instruction. He did not sit at ease, not sit in state, yet he sat as one having authority, sat ready to receive addresses that were made to him; whoever would might come, and find him there. He sat with his disciples; he condescended to take them to sit with him, to put a reputation upon them before the people, and give them an earnest of the glory in which they should shortly sit with him. We are said to sit with him, Eph 2:6. 4. The time when it was. The first words, After those things, do not signify that this immediately followed what was related in the foregoing chapter, for it was a considerable time after, and they signify no more than in process of time; but we are told (Joh 6:4) that it was when the passover was nigh, which is here noted, (1.) Because, perhaps, that had brought in all the apostles from their respective expeditions, whither they were sent as itinerant preachers, that they might attend their Master to Jerusalem, to keep the feast. (2.) Because it was a custom with the Jews religiously to observe the approach of the passover thirty days before, with some sort of solemnity; so long before they had it in their eye, repaired the roads, mended bridges, if there was occasion, and discoursed of the passover and the institution of it. (3.) Because, perhaps, the approach of the passover, when every one knew Christ would go up to Jerusalem, and be absent for some time, made the multitude flock the more after him and attend the more diligently on him. Note, The prospect of losing our opportunities should quicken us to improve them with double diligence; and, when solemn ordinances are approaching, it is good to prepare for them by conversing with the word of Christ. II. The miracle itself. And here observe, 1. The notice Christ took of the crowd that attended him (Joh 6:5): He lifted up his eyes, and saw a great company come to him, poor, mean, ordinary people, no doubt, for such make up the multitudes, especially in such remote corners of the country; yet Christ showed himself pleased with their attendance, and concerned for their welfare, to teach us to condescend to those of low estate, and not to set those with the dogs of our flock whom Christ hath set with the lambs of his. The souls of the poor are as precious to Christ, and should be so to us, as those of the rich. 2. The enquiry he made concerning the way of providing for them. He directed himself to Philip, who had been his disciple from the first, and had seen all his miracles, and particularly that of his turning water into wine, and therefore it might be expected that he should have said, "Lord, if thou wilt, it is easy to thee to feed them all." Those that, like Israel, have been witnesses of Christ's works, and have shared in the benefit of them, are inexcusable if they say, Can he furnish a table in the wilderness? Philip was of Bethsaida, in the neighbourhood of which town Christ now was, and therefore he was most likely to help them to provision at the best hand; and probably much of the company was known to him, and he was concerned for them. Now Christ asked, Whence shall we buy bread, that these may eat? (1.) He takes it for granted that they must all eat with him. One would think that when he had taught and healed them he had done his part; and that now they should rather have been contriving how to treat him and his disciples, for some of the people were probably rich, and we are sure that Christ and his disciples were poor; yet he is solicitous to entertain them. Those that will accept Christ's spiritual gifts, instead of paying for them, shall be paid for their acceptance of them. Christ, having fed their souls with the bread of life, feeds their bodies also with food convenient, to show that the Lord is for the body, and to encourage us to pray for our daily bread, and to set us an example of compassion to the poor, Jam 2:15, Jam 2:16. (2.) His enquiry is, Whence shall we buy bread? One would think, considering his poverty, that he should rather have asked, Where shall we have money to buy for them? But he will rather lay out all he has than they shall want. He will buy to give, and we must labour, that we may give, Eph 4:28. 3. The design of this enquiry; it was only to try the faith of Philip, for he himself knew what he would do, Joh 6:6. Note, (1.) Our Lord Jesus is never at a loss in his counsels; but, how difficult soever the case is, he knows what he has to do and what course he will take, Act 15:18. He knows the thoughts he has towards his people (Jer 29:11) and is never at uncertainty; when we know not, he himself knows what he will do. (2.) When Christ is pleased to puzzle his people, it is only with a design to prove them. The question put Philip to a nonplus, yet Christ proposed it, to try whether he would say, "Lord, if thou wilt exert thy power for them, we need not buy bread." 4. Philip's answer to this question: "Two hundred pennyworth of bread is not sufficient, Joh 6:7. Master, it is to no purpose to talk of buying bread for them, for neither will the country afford so much bread, nor can we afford to lay out so much money; ask Judas, who carries the bag." Two hundred pence of their money amount to about six pounds of ours, and, if they lay out all that at once, it will exhaust their fund, and break them, and they must starve themselves. Grotius computes that two hundred pennyworth of bread would scarcely reach to two thousand, but Philip would go as near hand as he could, would have every one to take a little; and nature, we say, is content with a little. See the weakness of Philip's faith, that in this strait, as if the Master of the family had been an ordinary person, he looked for supply only in an ordinary way. Christ might now have said to him, as he did afterwards, Have I been so long time with you, and yet hast thou not known me, Philip? Or, as God to Moses in a like case, Is the Lord's hand waxen short? We are apt thus to distrust God's power when visible and ordinary means fail, that is, to trust him no further than we can see him. 5. The information which Christ received from another of his disciples concerning the provision they had. It was Andrew, here said to be Simon Peter's brother; though he was senior to Peter in discipleship, and instrumental to bring Peter to Christ, yet Peter afterwards so far outshone him that he is described by his relation to Peter: he acquainted Christ with what they had at hand; and in this we may see, (1.) The strength of his love to those for whom he saw his Master concerned, in that he was willing to bring out all they had, though he knew not but they might want themselves, and any one would have said, Charity begins at home. He did not go about to conceal it, under pretence of being a better husband of their provision than the master was, but honestly gives in an account of all they had. There is a lad here, paidarion - a little lad, probably one that used to follow this company, as settlers do the camp, with provisions to sell, and the disciples had bespoken what he had for themselves; and it was five barley-loaves, and two small fishes. Here, [1.] The provision was coarse and ordinary; they were barley loaves. Canaan was a land of wheat (Deu 8:8); its inhabitants were commonly fed with the finest wheat (Psa 81:16), the kidneys of wheat (Deu 32:14); yet Christ and his disciples were glad of barley-bread. It does not follow hence that we should tie ourselves to such coarse fare, and place religion in it (when God brings that which is finer to our hands, let us receive it, and be thankful); but it does follow that therefore we must not be desirous of dainties (Psa 23:3); nor murmur if we be reduced to coarse fare, but be content and thankful, and well reconciled to it; barley-bread is what Christ had, and better than we deserve. Nor let us despise the mean provision of the poor, nor look upon it with contempt, remembering how Christ was provided for. [2.] It was but short and scanty; there were but five loaves, and those so small that one little lad carried them all; and we find (Kg2 4:42, Kg2 4:43) that twenty barley-loaves, with some other provision to help out, would not dine a hundred men without a miracle. There were but two fishes, and those small ones (duo opsaria), so small that one of them was but a morsel, pisciculi assati. I take the fish to have been pickled, or soused, for they had not fire to dress them with. The provision of bread was little, but that of fish was less in proportion to it, so that many a bit of dry bread they must eat before they could make a meal of this provision; but they were content with it. Bread is meat for our hunger; but of those that murmured for flesh it is said, They asked meat for their lust, Psa 78:18. Well, Andrew was willing that the people should have this, as far as it would go. Note, A distrustful fear of wanting ourselves should not hinder us from needful charity to others. (2.) See here the weakness of his faith in that word, "But what are they among so many? To offer this to such a multitude is but to mock them." Philip and he had not that actual consideration of the power of Christ (of which they had had such large experience) which they should have had. Who fed the camp of Israel in the wilderness? He that could make one man chase a thousand could make one loaf feed a thousand. 6. The directions Christ gave the disciples to seat the guests (Joh 6:10): "Make the men sit down, though you have nothing to set before them, and trust me for that." This was like sending providence to market, and going to buy without money: Christ would thus try their obedience. Observe, (1.) The furniture of the dining-room: there was much grass in that place, though a desert place; see how bountiful nature is, it makes grass to grow upon the mountains, Psa 147:8. This grass was uneaten; God gives not only enough, but more then enough. Here was this plenty of grass where Christ was preaching; the gospel brings other blessings along with it: Then shall the earth yield her increase, Psa 67:6. This plenty of grass made the place the more commodious for those that must sit on the ground, and served them for cushions, or beds (as they called what they sat on at meat, Est 1:6), and, considering what Christ says of the grass of the field (Mat 6:29, Mat 6:30), these beds excelled those of Ahasuerus: nature's pomp is the most glorious. (2.) The number of the guests: About five thousand: a great entertainment, representing that of the gospel, which is a feast for all nations (Isa 25:6), a feast for all comers. 7. The distribution of the provision, Joh 6:11. Observe, (1.) It was done with thanksgiving: He gave thanks. Note, [1.] We ought to give thanks to God for our food, for it is a mercy to have it, and we have it from the hand of God, and must receive it with thanksgiving, Ti1 4:4, Ti1 4:5. And this is the sweetness of our creature-comforts, that they will furnish us with matter, and give us occasion, for that excellent duty of thanksgiving. [2.] Though our provision be coarse and scanty, though we have neither plenty nor dainty, yet we must give thanks to God for what we have. (2.) It was distributed from the hand of Christ by the hands of his disciples, Joh 6:11. Note, [1.] All our comforts come to us originally from the hand of Christ; whoever brings them, it is he that sends them, he distributes to those who distribute to us. [2.] In distributing the bread of life to those that follow him, he is pleased to make use of the ministration of his disciples; they are the servitors at Christ's table, or rather rulers in his household, to give to every one his portion of meat in due season. (3.) It was done to universal satisfaction. They did not every one take a little, but all had as much as they would; not a short allowance, but a full meal; and considering how long they had fasted, with what an appetite they sat down, how agreeable this miraculous food may be supposed to have been, above common food, it was not a little that served them when they ate as much as they would and on free cost. Those whom Christ feeds with the bread of life he does not stint, Psa 81:10. There were but two small fishes, and yet they had of them too as much as they would. He did not reserve them for the better sort of the guests, and put off the poor with dry bread, but treated them all alike, for they were all alike welcome. Those who call feeding upon fish fasting reproach the entertainment Christ here made, which was a full feast. 8. The care that was taken of the broken meat. (1.) The orders Christ gave concerning it (Joh 6:12): When they were filled, and every man had within him a sensible witness to the truth of the miracle, Christ said to the disciples, the servants he employed, Gather up the fragments. Note, We must always take care that we make no waste of any of God's good creatures; for the grant we have of them, though large and full, is with this proviso, wilful waste only excepted. It is just with God to bring us to the want of that which we make waste of. The Jews were very careful not to lose any bread, nor let it fall to the ground, to be trodden upon. Qui panem contemnit in gravem incidit paupertatem - He who despises bread falls into the depths of poverty, was a saying among them. Though Christ could command supplies whenever he pleased, yet he would have the fragments gathered up. When we are filled we must remember that others want, and we may want. Those that would have wherewith to be charitable must be provident. Had this broken meat been left upon the grass, the beasts and fowls would have gathered it up; but that which is fit to be meat for men is wasted and lost if it be thrown to the brute-creatures. Christ did not order the broken meat to be gathered up till all were filled; we must not begin to hoard and lay up till all is laid out that ought to be, for that is withholding more than is meet. Mr. Baxter notes here, "How much less should we lose God's word, or helps, or our time, or such greater mercies!" (2.) The observance of these orders (Joh 6:13): They filled twelve baskets with the fragments, which was an evidence not only of the truth of the miracle, that they were fed, not with fancy, but with real food (witness those remains), but of the greatness of it; they were not only filled, but there was all this over and above. See how large the divine bounty is; it not only fills the cup, but makes it run over; bread enough, and to spare, in our Father's house. The fragments filled twelve baskets, one for each disciple; they were thus repaid with interest for their willingness to part with what they had for public service; see Ch2 31:10. The Jews lay it as a law upon themselves, when they have eaten a meal, to be sure to leave a piece of bread upon the table, upon which the blessing after meat may rest; for it is a curse upon the wicked man (Job 20:21) that there shall none of his meat be left. III. Here is the influence which this miracle had upon the people who tasted of the benefit of it (Joh 6:14): They said, This is of a truth that prophet. Note, 1. Even the vulgar Jews with great assurance expected the Messiah to come into the world, and to be a great prophet, They speak here with assurance of his coming. The Pharisees despised them as not knowing the law; but, it should seem, they knew more of him that is the end of the law than the Pharisees did. 2. The miracles which Christ wrought did clearly demonstrate that he was the Messiah promised, a teacher come from God, the great prophet, and could not but convince the amazed spectators that this was he that should come. There were many who were convinced he was that prophet that should come into the world who yet did not cordially receive his doctrine, for they did not continue in it. Such a wretched incoherence and inconsistency there is between the faculties of the corrupt unsanctified soul, that it is possible for men to acknowledge that Christ is that prophet, and yet to turn a deaf ear to him.

In these verses we have, I. The careful enquiry which the people made after Christ, Joh 6:23, Joh 6:24. They saw the disciples go to sea; they saw Christ retire to the mountain, probably with an intimation that he desired to be private for some time; but, their hearts being set upon making him a king, they way-laid his return, and the day following, the hot fit of their zeal still continuing, 1. They were much at a loss for him. He was gone, and they knew not what was become of him. They saw there was no boat there but that in which the disciples went off, Providence so ordering it for the confirming of the miracle of his walking on the sea, for there was no boat for him to go in. They observed also that Jesus did not go with his disciples, but that they went off alone, and left him among them on their side of the water. Note, Those that would find Christ must diligently observe all his motions, and learn to understand the tokens of his presence and absence, that they may steer accordingly. 2. They were very industrious in seeking him. They searched the places thereabouts, and when they saw that Jesus was not there, nor his disciples (neither he nor any one that could give tidings of him), they resolved to search elsewhere. Note, Those that would find Christ must accomplish a diligent search, must seek till they find, must go from sea to sea, to seek the word of God, rather than live without it; and those whom Christ has feasted with the bread of life should have their souls carried out in earnest desires towards him. Much would have more, in communion with Christ. Now, (1.) They resolved to go to Capernaum in quest of him. There were his head-quarters, where he usually resided. Thither his disciples were gone; and they knew he would not be long absent from them. Those that would find Christ must go forth by the footsteps of the flock. (2.) Providence favoured them with an opportunity of going thither by sea, which was the speediest way; for there came other boats from Tiberias, which lay further off upon the same shore, nigh, though not so nigh to the place where they did eat bread, in which they might soon make a trip to Capernaum, and probably the boats were bound for that port. Note, Those that in sincerity seek Christ, and seek opportunities of converse with him, are commonly owned and assisted by Providence in those pursuits. The evangelist, having occasion to mention their eating the multiplied bread, adds, After that the Lord had given thanks, Joh 6:11. So much were the disciples affected with their Master's giving thanks that they could never forget the impressions made upon them by it, but took a pleasure in remembering the gracious words that then proceeded out of his mouth. This was the grace and beauty of that meal, and made it remarkable; their hearts burned within them. 3. They laid hold of the opportunity that offered itself, and they also took shipping, and came to Capernaum, seeking for Jesus. They did not defer, in hopes to see him again on this side the water; but their convictions being strong, and their desires warm, they followed him presently. Good motions are often crushed, and come to nothing, for want of being prosecuted in time. They came to Capernaum, and, for aught that appears, these unsound hypocritical followers of Christ had a calm and pleasant passage, while his sincere disciples had a rough and stormy one. It is not strange if it fare worst with the best men in this evil world. They came, seeking Jesus. Note, Those that would find Christ, and find comfort in him, must be willing to take pains, and, as here, to compass sea and land to seek and serve him who came from heaven to earth to seek and save us. II. The success of this enquiry: They found him on the other side of the sea, Joh 6:25. Note, Christ will be found of those that seek him, first or last; and it is worth while to cross a sea, nay, to go from sea to sea, and from the river to the ends of the earth, to seek Christ, if we may but find him at last. These people appeared afterwards to be unsound, and not actuated by any good principle, and yet were thus zealous. Note, Hypocrites may be very forward in their attendance on God's ordinances. If men have no more to show for their love to Christ than their running after sermons and prayers, and their pangs of affection to good preaching, they have reason to suspect themselves no better than this eager crowd. But though these people were no better principled, and Christ knew it, yet he was willing to be found of them, and admitted them into fellowship with him. If we could know the hearts of hypocrites, yet, while their profession is plausible, we must not exclude them from our communion, much less when we do not know their hearts. III. The question they put to him when they found him: Rabbi, when camest thou hither? It should seem by Joh 6:59 that they found him in the synagogue. They knew this was the likeliest place to seek Christ in, for it was his custom to attend public assemblies for religious worship, Luk 4:16. Note, Christ must be sought, and will be found, in the congregations of his people and in the administration of his ordinances; public worship is what Christ chooses to own and grace with his presence and the manifestations of himself. There they found him, and all they had to say to him was, Rabbi, when camest thou hither? They saw he would not be made a king, and therefore say no more of this, but call him Rabbi, their teacher. Their enquiry refers not only to the time, but to the manner, of his conveying himself thither; not only When, but, "How, camest thou thither?" for there was no boat for him to come in. They were curious in asking concerning Christ's motions, but not solicitous to observe their own. IV. The answer Christ gave them, not direct to their question (what was it to them when and how he came thither?) but such an answer as their case required. 1. He discovers the corrupt principle they acted from in following him (Joh 6:26): "Verily, verily, I say unto you, I that search the heart, and know what is in man, I the Amen, the faithful witness, Rev 3:14, Rev 3:15. You seek me; that is well, but it is not from a good principle." Christ knows not only what we do, but why we do it. These followed Christ, (1.) Not for his doctrine's sake: Not because you saw the miracles. The miracles were the great confirmation of his doctrine; Nicodemus sought for him for the sake of them (Joh 3:2), and argued from the power of his works to the truth of his word; but these were so stupid and mindless that they never considered this. But, (2.) It was for their own bellies' sake: Because you did eat of the loaves, and were filled; not because he taught them, but because he fed them. He had given them, [1.] A full meal's meat: They did eat, and were filled; and some of them perhaps were so poor that they had not known of a long time before now what it was to have enough, to eat and leave. [2.] A dainty meal's meat; it is probable that, as the miraculous wine was the best wine, so was the miraculous food more than usually pleasant. [3.] A cheap meal's meat, that cost them nothing; no reckoning was brought in. Note, Many follow Christ for loaves, and not for love. Thus those do who aim at secular advantage in their profession of religion, and follow it because by this craft they get their preferments. Quantis profuit nobis haec fabula de Christo - This fable respecting Christ, what a gainful concern we have made of it! said one of the popes. These people complimented Christ with Rabbi, and showed him great respect, yet he told them thus faithfully of their hypocrisy; his ministers must hence learn not to flatter those that flatter them, nor to be bribed by fair words to cry peace to all that cry rabbi to them, but to give faithful reproofs where there is cause for them. 2. He directs them to better principles (Joh 6:27): Labour for that meat which endures to everlasting life. With the woman of Samaria he had discoursed of spiritual things under the similitude of water; here he speaks of them under the similitude of meat, taking occasion from the loaves they had eaten. His design is, (1.) To moderate our worldly pursuits: Labour not for the meat that perishes. This does not forbid honest labour for food convenient, Th2 3:12. But we must not make the things of this world our chief care and concern. Note, [1.] The things of the world are meat that perishes. Worldly wealth, honour, and pleasure, are meat; they feed the fancy (and many times this is all) and fill the belly. These are things which mean hunger after as meat, and glut themselves with, and which a carnal heart, as long as they last, may make a shift to live upon; but they perish, are of a perishing nature, wither of themselves, and are exposed to a thousand accidents; those that have the largest share of them are not sure to have them while they live, but are sure to leave them and lose them when they die. [2.] It is therefore folly for us inordinately to labour after them. First, We must not labour in religion, nor work the works thereof, for this perishing meat, with an eye to this; we must not make our religion subservient to a worldly interest, nor aim at secular advantages in sacred exercises. Secondly, We must not at all labour for this meat; that is, we must not make these perishing things our chief good, nor make our care and pains about them our chief business; not seek those things first and most, Pro 23:4, Pro 23:5. (2.) To quicken and excite our gracious pursuits: "Bestow your pains to better purpose, and labour for that meat which belongs to the soul," of which he shows, [1.] That it is unspeakably desirable: It is meat which endures to everlasting life; it is a happiness which will last as long as we must, which not only itself endures eternally, but will nourish us up to everlasting life. The blessings of the new covenant are our preparative for eternal life, our preservative to it, and the pledge and earnest of it. [2.] It is undoubtedly attainable. Shall all the treasures of the world be ransacked, and all the fruits of the earth gathered together, to furnish us with provisions that will last to eternity? No, The sea saith, It is not in me, among all the treasures hidden in the sand. It cannot be gotten for gold; but it is that which the Son of man shall give; hēn dōsei, either which meat, or which life, the Son of man shall give. Observe here, First, Who gives this meat: the Son of man, the great householder and master of the stores, who is entrusted with the administration of the kingdom of God among men, and the dispensation of the gifts, graces, and comforts of that kingdom, and has power to give eternal life, with all the means of it and preparatives for it. We are told to labour for it, as if it were to be got by our own industry, and sold upon that valuable consideration, as the heathen said, Dii laboribus omnia vendunt - The gods sell all advantages to the industrious. But when we have laboured ever so much for it, we have not merited it as our hire, but the Son of man gives it. And what more free than gift? It is an encouragement that he who has the giving of it is the Son of man, for then we may hope the sons of men that seek it, and labour for it, shall not fail to have it. Secondly, What authority he has to give it; for him has God the Father sealed, touton gar ho Patēr esphragisen̂ ho Theos - for him the Father has sealed (proved and evidenced) to be God; so some read it; he has declared him to be the Son of God with power. He has sealed him, that is, has given him full authority to deal between God and man, as God's ambassador to man and man's intercessor with God, and has proved his commission by miracles. Having given him authority, he has given us assurance of it; having entrusted him with unlimited powers, he has satisfied us with undoubted proofs of them; so that as he might go on with confidence in his undertaking for us, so may we in our resignations to him. God the Father scaled him with the Spirit that rested on him, by the voice from heaven, by the testimony he bore to him in signs and wonders. Divine revelation is perfected in him, in him the vision and prophecy is sealed up (Dan 9:24), to him all believers seal that he is true (Joh 3:33), and in him they are all sealed, Co2 1:22.

We have here an account of Christ's appearance to his disciples at the sea of Tiberias. Now, 1. Let us compare this appearance with those that went before, In those Christ showed himself to his disciples when they were met in a solemn assembly (it should seem, for religious worship) upon a Lord's day, and when they were all together, perhaps expecting his appearing; but in this he showed himself to some of them occasionally, upon a week-day, when they were fishing, and little thought of it. Christ has many ways of making himself known to his people usually in his ordinances, but sometimes by his Spirit he visits them when they are employed in common business, as the shepherds who were keeping their flocks by night (Luk 2:8), even so here also, Gen 16:13. 2. Let us compare it with that which followed at the mountain in Galilee, where Christ had appointed them to meet him, Mat 28:16. Thitherward they moved as soon as the days of unleavened bread were over, and disposed of themselves as they saw fit, till the time fixed for this interview, or general rendezvous. Now this appearance was while they were waiting for that, that they might not be weary of waiting. Christ is often better than his word, but never worse, often anticipates and outdoes the believing expectations of his people, but never disappoints them. As to the particulars of the story, we may observe, I. Who they were to whom Christ now showed himself (Joh 21:2): not to all the twelve, but to seven of them only. Nathanael is mentioned as one of them, whom we have not met with since, ch. 1. But some think he was the same with Bartholomew, one of the twelve. The two not named are supposed to be Philip of Bethsaida and Andrew of Capernaum. Observe here, 1. It is good for the disciples of Christ to be much together; not only in solemn religious assemblies, but in common conversation, and about common business. Good Christians should by this means both testify and increase their affection to, and delight in, each other, and edify one another both by discourse and example. 2. Christ chose to manifest himself to them when they were together; not only to countenance Christian society, but that they might be joint witnesses of the same matter of fact, and so might corroborate one another's testimony. Here were seven together to attest this, on which some observe that the Roman law required seven witnesses to a testament. 3. Thomas was one of them, and is named next to Peter, as if he now kept closer to the meetings of the apostles than ever. It is well if losses by our neglects make us more careful afterwards not to let opportunities slip. II. How they were employed, Joh 21:3. Observe, 1. Their agreement to go a fishing. They knew not well what to do with themselves. For my part, says Peter, I will go a fishing; We will go with thee then, say they, for we will keep together. Though commonly two of a trade cannot agree, yet they could. Some think they did amiss in returning to their boats and nets, which they had left; but then Christ would not have countenanced them in it with a visit. It was rather commendable in them; for they did it, (1.) To redeem time, and not be idle. They were not yet appointed to preach the resurrection of Christ. Their commission was in the drawing, but not perfected. The hour for entering upon action was to come. It is probable that their Master had directed them to say nothing of his resurrection till after his ascension, nay, not till after the pouring out of the Spirit, and then they were to begin at Jerusalem. Now, in the mean time, rather than do nothing, they would go a fishing; not for recreation, but for business. It is an instance of their humility. Though they were advanced to be sent of Christ, as he was of the Father, yet they did not take state upon them, but remembered the rock out of which they were hewn. It is an instance likewise of their industry, and bespeaks them good husbands of their time. While they were waiting, they would not be idling. Those who would give an account of their time with joy should contrive to fill up the vacancies of it, to gather up the fragments of it. (2.) That they might help to maintain themselves and not be burdensome to any. While their Master was with them those who ministered to him were kind to them; but now that the bridegroom was taken from them they must fast in those days, and therefore their own hands, as Paul's, must minister to their necessities and for this reason Christ asked them, Have you any meat? This teaches us with quietness to work and eat our own bread. 2. Their disappointment in their fishing. That night they caught nothing, though, it is probable, they toiled all night, as Luk 5:5. See the vanity of this world; the hand of the diligent often returns empty. Even good men may come short of desired success in their honest undertakings. We may be in the way of our duty, and yet not prosper. Providence so ordered it that all that night they should catch nothing, that the miraculous draught of fishes in the morning might be the more wonderful and the more acceptable. In those disappointments which to us are very grievous God has often designs that are very gracious. Man has indeed a dominion over the fish of the sea, but they are not always at his beck; God only knows the paths of the sea, and commands that which passeth through them. III. After what manner Christ made himself known to them. It is said (Joh 21:1), He showed himself. His body, though a true and real body, was raised, as ours will be, a spiritual body, and so was visible only when he himself was pleased to make it so; or, rather, came and removed so quickly that it was here or there in an instant, in a moment, in the twinkling of an eye. Four things are observable in the appearance of Christ to them: - 1. He showed himself to them seasonably (Joh 21:4): When the morning was now come, after a fruitless night's toil, Jesus stood on the shore. Christ's time of making himself known to his people is when they are most at a loss. When they think they have lost themselves, he will let them know that they have not lost him. Weeping may endure for a night; but joy comes, if Christ comes, in the morning. Christ appeared to them, not walking upon the water, because, being risen from the dead, he was not to be with them as he had been; but standing upon the shore, because now they were to make towards him. Some of the ancients put this significancy upon it, that Christ, having finished his work, was got through a stormy sea, a sea of blood, to a safe and quiet shore, where he stood in triumph; but the disciples, having their work before them, were yet at sea, in toil and peril. It is a comfort to us, when our passage is rough and stormy, that our Master is at shore, and we are hastening to him. 2. He showed himself to them gradually. The disciples, though they had been intimately acquainted with him, knew not, all at once, that it was Jesus. Little expecting to see him there, and not looking intently upon him, they took him for some common person waiting the arrival of their boat, to buy their fish. Note, Christ is often nearer to us than we think he is, and so we shall find afterwards, to our comfort. 3. He showed himself to them by an instance of his pity, Joh 21:5. He called to them, Children, paidia - "Lads, have you any meat? Have you caught any fish?" Here, (1.) The compellation is very familiar; he speaks unto them as unto his sons, with the care and tenderness of a father: Children. Though he had now entered upon his exalted state, he spoke to his disciples with as much kindness and affection as ever. They were not children in age, but they were his children, the children which God had given him. (2.) The question is very kind: Have you any meat? He asks as a tender father concerning his children whether they be provided with that which is fit for them, that if they be not, he may take care for their supply. Note, The Lord is for the body, Co1 6:13. Christ takes cognizance of the temporal wants of his people, and has promised them not only grace sufficient, but food convenient. Verily they shall be fed, Psa 27:3. Christ looks into the cottages of the poor, and asks, Children, have you any meat? thereby inviting them to open their case before him, and by the prayer of faith to make their requests known to him: and then let them be careful for nothing; for Christ takes care of them, takes care for them. Christ has herein set us an example of compassionate concern for our brethren. There are many poor householders disabled for labour, or disappointed in it, that are reduced to straits, whom the rich should enquire after thus, Have you any meat? For the most necessitous are commonly the least clamorous. To this question the disciples gave a short answer, and, some think, with an air of discontent and peevishness. They said, No; not giving him any such friendly and respectful title as he had given them. So short do the best come in their returns of love to the Lord Jesus. Christ put the question to them, not because he did not know their wants, but because he would know them from them. Those that would have supplies from Christ must own themselves empty and needy. 4. He showed himself to them by an instance of his power; and this perfected the discovery (Joh 21:6): he ordered them to cast the net on the right side of the ship, the contrary side to what they had been casting it on; and then they, who were going home empty-handed, were enriched with a great draught of fishes. Here we have, (1.) The orders Christ gave them, and the promise annexed to those orders: Cast the net there in such a place, and you shall find. He from whom nothing is hid, no, not the inhabitants under the waters (Job 26:5), knew on what side of the ship the shoal of fishes was, and to that side he directs them. Note, Divine providence extends itself to things most minute and contingent; and they are happy that know how to take hints thence in the conduct of their affairs, and acknowledge it in all their ways. (2.) Their obedience of these orders, and the good success of it. As yet they knew not that it was Jesus; however, they were willing to be advised by any body, and did not bid this supposed stranger mind his own business and not meddle with theirs, but took his counsel; in being thus observant of strangers, they were obedient to their Master unawares. And it sped wonderfully well; now they had a draught that paid them for all their pains. Note, Those that are humble, diligent, and patient (though their labours may be crossed) shall be crowned; they sometimes live to see their affairs take a happy turn, after many struggles and fruitless attempts. There is nothing lost by observing Christ's orders. Those are likely to speed well that follow the rule of the word, the guidances of the Spirit, and the intimations of Providence; for this is casting the net on the right side of the ship. Now the draught of fishes may be considered, [1.] As a miracle in itself: and so it was designed to prove that Jesus Christ was raised in power, though sown in weakness, and that all things were put under his feet, the fishes of the sea not excepted. Christ manifests himself to his people by doing that for them which none else can do, and things which they looked not for. [2.] As a mercy to them; for the seasonable and abundant supply of their necessities. When their ingenuity and industry failed them, the power of Christ came in opportunely for their relief; for he would take care that those who had left all for him should not want any good thing. When we are most at a loss, Jehovah - jireh. [3.] As the memorial of a former mercy, with which Christ had formerly recompensed Peter for the loan of his boat, Luk 5:4, etc. This miracle nearly resembled that, and could not but put Peter in mind of it, which helped him to improve this; for both that and this affected him much, as meeting him in his own element, in his own employment. Latter favours are designed to bring to mind former favours, that eaten bread may not be forgotten. [4.] As a mystery, and very significant of that work to which Christ was now with an enlarged commission sending them forth. The prophets had been fishing for souls, and caught nothing, or very little; but the apostles, who let down the net at Christ's word, had wonderful success. Many were the children of the desolate, Gal 4:27. They themselves, in pursuance of their former mission, when they were first made fishers of men, had had small success in comparison with what they should now have. When, soon after this, three thousand were converted in one day, then the net was cast on the right side of the ship. It is an encouragement to Christ's ministers to continue their diligence in their work. One happy draught, at length, may be sufficient to repay many years of toil at the gospel net. IV. How the disciples received this discovery which Christ made of himself, Joh 21:7, Joh 21:8, where we find, 1. That John was the most intelligent and quick-sighted disciple. He whom Jesus loved was the first that said, It is the Lord; for those whom Christ loves he will in a special manner manifest himself to: his secret is with his favourites. John had adhered more closely to his Master in his sufferings than any of them: and therefore he has a clearer eye and a more discerning judgment than any of them, in recompence for his constancy. When John was himself aware that it was the Lord, he communicated his knowledge to those with him; for this dispensation of the Spirit is given to every one to profit withal. Those that know Christ themselves should endeavor to bring others acquainted with him; we need not engross him, there is enough in him for us all. John tells Peter particularly his thoughts, that it was the Lord, knowing he would be glad to see him above any of them. Though Peter had denied his Master, yet, having repented, and being taken into the communion of the disciples again, they were as free and familiar with him as ever. 2. That Peter was the most zealous and warm-hearted disciple; for as soon as he heard it was the Lord (for which he took John's word) the ship could not hold him, nor could he stay till the bringing of it to shore, but into the sea he throws himself presently, that he might come first to Christ. (1.) He showed his respect to Christ by girding his fisher's coat about him that he might appear before his Master in the best clothes he had, and to rudely rush into his presence, stripped as he was to his waistcoat and drawers, because the work he was about was toilsome, and he was resolved to take pains in it. Perhaps the fisher's coat was made of leather, or oil-cloth, and would keep out wet; and he girt it to him that he might make the best of his way through the water to Christ, as he used to do after his nets, when he was intent upon his fishing. (2.) He showed the strength of his affection to Christ, and his earnest desire to be with him, by casting himself into the sea; and either wading or swimming to shore, to come to him. When he walked upon the water to Christ (Mat 14:28, Mat 14:29), it was said, He came down out of the ship deliberately; but here it is said, He cast himself into the sea with precipitation; sink or swim, he would show his good-will and aim to be with Jesus. "If Christ suffer me," thinks he, "to drown, and come short of him, it is but what I deserve for denying him." Peter had had much forgiven, and made it appear he loved much by his willingness to run hazards, and undergo hardships, to come to him. Those that have been with Jesus will be willing to swim through a stormy sea, a sea of blood, to come to him. And it is a laudable contention amongst Christ's disciples to strive who shall be first with him. 3. That the rest of the disciples were careful and honest hearted. Though they were not in such a transport of zeal as to throw themselves into the sea, like Peter, yet they hastened in the boat to the shore, and made the best of their way (Joh 21:8): The other disciples, and John with them, who had first discovered that it was Christ, came slowly, yet they came to Christ. Now here we may observe, (1.) How variously God dispenses his gifts. Some excel, as Peter and John; are very eminent in gifts and graces, and are thereby distinguished from their brethren; others are but ordinary disciples, that mind their duty, and are faithful to him, but do nothing to make themselves remarkable; and yet both the one and the other, the eminent and the obscure, shall sit down together with Christ in glory; nay, and perhaps the last shall be first. Of those that do excel, some, like John, are eminently contemplative, have great gifts of knowledge, and serve the church with them; others, like Peter, are eminently active and courageous, are strong, and do exploits, and are thus very serviceable to their generation. Some are useful as the church's eyes, others as the church's hands, and all for the good of the body. (2.) What a great deal of difference there may be between some good people and others in the way of their honouring Christ, and yet both accepted of him. Some serve Christ more in acts of devotion, and extraordinary expressions of a religious zeal; and they do well, to the Lord they do it. Peter ought not to be censured for casting himself into the sea, but commended for his zeal and the strength of his affection; and so must those be who, in love to Christ, quit the world, with Mary, to sit at his feet. But others serve Christ more in the affairs of the world. They continue in that ship, drag the net, and bring the fish to shore, as the other disciples here; and such ought not to be censured as worldly, for they, in their place, are as truly serving Christ as the other, even in serving tables. If all the disciples had done as Peter did, what had become of their fish and their nets? And yet if Peter had done as they did we had wanted this instance of holy zeal. Christ was well pleased with both, and so must we be. (3.) That there are several ways of bringing Christ's disciples to shore to him from off the sea of this world. Some are brought to him by a violent death, as the martyrs, who threw themselves into the sea, in their zeal for Christ; others are brought to him by a natural death, dragging the net, which is less terrible; but both meet at length on the safe and quiet shore with Christ. V. What entertainment the Lord Jesus gave them when they came ashore. 1. He had provision ready for them. When they came to land, wet and cold, weary and hungry, they found a good fire there to warm them and dry them, and fish and bread, competent provision for a good meal. (1.) We need not be curious in enquiring whence this fire, and fish, and bread, came, any more than whence the meat came which the ravens brought to Elijah. He that could multiply the loaves and fishes that were could make new ones if he pleased, or turn stones into bread, or send his angels to fetch it, where he knew it was to be had. It is uncertain whether this provision was made ready in the open air, or in some fisher's cabin or hut upon the shore; but here was nothing stately or delicate. We should be content with mean things, for Christ was. (2.) We may be comforted in this instance of Christ's care of his disciples; he has wherewith to supply all our wants, and knows what things we have need of. He kindly provided for those fishermen, when they came weary from their work; for verily those shall be fed who trust in the Lord and do good. It is encouraging to Christ's ministers, whom he hath made fishers of men, that they may depend upon him who employs them to provide for them; and if they should miss of encouragement in this world, should be reduced as Paul was to hunger, and thirst, and fastings often, let them content themselves with what they have here; they have better things in reserve, and shall eat and drink with Christ at his table in his kingdom, Luk 22:30. Awhile ago, the disciples had entertained Christ with a broiled fish (Luk 24:42), and now, as a friend, he returned their kindness, and entertained them with one; nay, in the draught of fishes, he repaid them more than a hundred fold. 2. He called for some of that which they had caught, and they produced it, Joh 21:10, Joh 21:11. Observe here, (1.) The command Christ gave them to bring their draught of fish to shore: "Bring of the fish hither, which you have now caught, and let us have some of them;" not as if he needed it; and could not make up a dinner for them without it; but, [1.] He would have them eat the labour of their hands, Psa 128:2. What is got by God's blessing on our own industry and honest labour, if withal God give us power to eat of it, and enjoy good in our labour, hath a peculiar sweetness in it. It is said of the slothful man that he roasteth not that which he took in hunting; he cannot find in his heart to dress what he has been at the pains to take, Pro 12:27. But Christ would hereby teach us to use what we have. [2.] He would have them taste the gifts of his miraculous bounty, that they might be witnesses both of his power and of his goodness. The benefits Christ bestows upon us are not to be buried and laid up, but to be used and laid out. [3.] He would give a specimen of the spiritual entertainment he has for all believers, which, in this respect, is most free and familiar - that he sups with them, and they with him; their graces are pleasing to him, and his comforts are so to them; what he works in them he accepts from them. [4.] Ministers, who are fishers of men, must bring all they catch to their Master, for on him their success depends. (2.) Their obedience to this command, Joh 21:11. It was said (Joh 21:6), They were not able to draw the net to shore, for the multitude of fishes; that is, they found it difficult, it was more than they could well do; but he that bade them bring it to shore made it easy. Thus the fishers of men, when they have enclosed souls in the gospel net, cannot bring them to shore, cannot carry on and complete the good work begun, without the continued influence of the divine grace. If he that helped us to catch them, when without his help we should have caught nothing, do not help us to keep them, and draw them to land, by building them up in their most holy faith, we shall lose them at last, Co1 3:7. Observe, [1.] Who it was that was most active in landing the fishes: it was Peter, who, as in the former instance (Joh 21:7), had shown a more zealous affection to his Master's person than any of them, so in this he showed a more ready obedience to his Master's command; but all that are faithful are not alike forward. [2.] The number of the fishes that were caught. They had the curiosity to count them, and perhaps it was in order to the making of a dividend; they were in all a hundred and fifty three, and all great fishes. These were many more than they needed for their present supply, but they might sell them, and the money would serve to bear their charges back to Jerusalem, whither they were shortly to return. [3.] A further instance of Christ's care of them, to increase both the miracle and the mercy: For all there were so many, and great fishes too, yet was not the net broken; so that they lost none of their fish, nor damaged their net. It was said (Luk 5:6), Their net broke. Perhaps this was a borrowed net, for they had long since left their own; and, if so, Christ would teach us to take care of what we have borrowed, as much as if it were our own. It was well that their net did not break, for they had not now the leisure they had formerly had to mend their nets. The net of the gospel has enclosed multitudes, three thousand in one day, and yet is not broken; it is still as mighty as ever to bring souls to God. 3. He invited them to dinner. Observing them to keep their distance and that they were afraid to ask him, Who art thou? because they knew it was their Lord, he called to them very familiarly, Come, and dine. (1.) See here how free Christ was with his disciples; he treated them as friends; he did not say, Come, and wait, Come, and attend me, but Come, and dine; not, Go dine by yourselves, as servants are appointed to do, but Come, and dine with me. This kind invitation may be alluded to, to illustrate, [1.] The call Christ gives his disciples into communion with him in grace here. All things are now ready; Come, and dine. Christ is a feast; come, dine upon him; his flesh is meat indeed, his blood drink indeed. Christ is a friend; come, dine with him, he will bid you welcome, Sol 5:1. [2.] The call he will give into the fruition of him in glory hereafter: Come, ye blessed of my Father; come, and sit down with Abraham, and Isaac, and Jacob. Christ has wherewithal to dine all his friends and followers; there is room and provision enough for them all. (2.) See how reverent the disciples were before Christ. They were somewhat shy of using the freedom he invited them to, and, by his courting them to their meat, it should seem that they stood pausing. Being to eat with a ruler, such a ruler, they consider diligently what is before them. None of them durst ask him, Who art thou? Either, [1.] Because they would not be so bold with him. Though perhaps he appeared now in something of a disguise at first, as to the two disciples when their eyes were holden that they should not know him, yet they had very good reason to think it was he, and could be no other. Or, [2.] Because they would not so far betray their own folly. When he had given them this instance of his power and goodness, they must be stupid indeed if they questioned whether it was he or no. When God, in his providence, has given us sensible proofs of his care for our bodies, and has given us, in his grace, manifest proofs of his good-will to our souls, and good work upon them, we should be ashamed of our distrusts, and not dare to question that which he has left us no room to question. Groundless doubts must be stifled, and not started. 4. He carved for them, as the master of the feast, Joh 21:13. Observing them to be still shy and timorous, he comes, and takes bread himself, and gives them, some to each of them, and fish likewise. No doubt he craved a blessing and gave thanks (as Luk 24:30), but, it being his known and constant practice, it did not need to be mentioned. (1.) The entertainment here was but ordinary; it was only a fish-dinner, and coarsely dressed; here was nothing pompous, nothing curious; plentiful indeed, but plain and homely. Hunger is the best sauce. Christ, though he entered upon his exalted state, showed himself alive by eating, not showed himself a prince by feasting. Those that could not content themselves with bread and fish, unless they had sauce and wine, would scarcely have found in their hearts to dine with Christ himself here. (2.) Christ himself began. Though, perhaps, having a glorified body, he needed not eat, yet he would show that he had a true body, which was capable of eating. The apostles produced this as one proof of his resurrection, that they had eaten and drank with him, Act 10:41. (3.) He gave the meat about to all his guests. He not only provided it for them, and invited them to it, but he himself divided it among them, and put it into their hands. Thus to him we owe the application, as well as the purchase, of the benefits of redemption. He gives us power to eat of them. The evangelist leaves them at dinner, and makes this remark (Joh 21:14): This is now the third time that Jesus showed himself alive to his disciples, or the greater part of them. This is the third day; so some. On the day he rose he appeared five times; the second day was that day seven-night; and this was the third. Or this was his third appearance to any considerable number of his disciples together; though he had appeared to Mary, to the women, to the two disciples, and to Cephas, yet he had but twice before this appeared to any company of them together. This is taken notice of, [1.] For confirming the truth of his resurrection; the vision was doubled, was trebled, for the thing was certain. Those who believed not the first sign would be brought to believe the voice of the latter signs. [2.] As an instance of Christ's continued kindness to his disciples; once, and again, and a third time, he visited them. It is good to keep account of Christ's gracious visits; for he keeps account of them, and they will be remembered against us if we walk unworthily of them, as they were against Solomon, when he was reminded that the Lord God of Israel had appeared unto him twice. This is now the third; have we made a due improvement of the first and second? See Co2 12:14. This is the third, perhaps it may be the last.

Howbeit, &c.--"Howbeit," adds the Evangelist, in a lively parenthesis, "there came other boats from Tiberias" (which lay near the southwest coast of the lake), whose passengers were part of the multitude that had followed Jesus to the east side, and been miraculously fed; these boats were fastened somewhere (says the Evangelist) nigh unto the place where they did eat bread, after that the Lord had given thanks--thus he refers to the glorious "miracle of the loaves"--and now they were put in requisition to convey the people back again to the west side. For when "the people saw that Jesus was not there, neither His disciples, they also took shipping [in these boats] and came to Capernaum, seeking for Jesus."

We have here Peter's sermon preached to Cornelius and his friends: that is, an abstract or summary of it; for we have reason to think that he did with many other words testify and exhort to this purport. It is intimated that he expressed himself with a great deal of solemnity and gravity, but with freedom and copiousness, in that phrase, he opened his mouth, and spoke, Act 10:34. O ye Corinthians, our mouth is open to you, saith Paul, Co2 6:11. "You shall find us communicative, if we but find you inquisitive." Hitherto the mouths of the apostles had been shut to the uncircumcised Gentiles, they had nothing to say to them; but now God gave unto them, as he did to Ezekiel, the opening of the mouth. This excellent sermon of Peter's is admirably suited to the circumstances of those to whom he preached it; for it was a new sermon. I. Because they were Gentiles to whom he preached. He shows that, notwithstanding this, they were interested in the gospel of Christ, which he had to preach, and entitled to the benefit of it, upon an equal footing with the Jews. It was necessary that this should be cleared, or else with what comfort could either he preach or they hear? He therefore lays down this as an undoubted principle, that God is no respecter of persons; doth not know favour in judgment, as the Hebrew phrase is; which magistrates are forbidden to do (Deu 1:17; Deu 16:19; Pro 24:23), and are blamed for doing, Psa 82:2. And it is often said of God that he doth not respect persons, Deu 10:17; Ch2 19:7; Job 34:19; Rom 2:11; Col 3:25; Pe1 1:17. He doth not give judgment in favour of a man for the sake of any external advantage foreign to the merits of the cause. God never perverts judgment upon personal regards and considerations, nor countenances a wicked man in a wicked thing for the sake of his beauty, or stature, his country, parentage, relations, wealth, or honour in the world. God, as a benefactor, gives favours arbitrarily and by sovereignty (Deu 7:7, Deu 7:8; Deu 9:5, Deu 9:6; Mat 20:10); but he does not, as a judge, so give sentence; but in every nation, and under ever denomination, he that fears God and works righteousness is accepted of him, Act 10:35. The case is plainly thus - 1. God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of Abraham, and a Hebrew of the Hebrews, and had all the honour and advantages that attended circumcision. He does and will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; and of the Jew first, whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom 2:3, Rom 2:8, Rom 2:9, Rom 2:17. Though God has favoured the Jews, above other nations, with the dignities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession; and particularly in persecution, which was now, more than any other, the national sin of the Jews. 2. He never did, nor ever will, reject or refuse an honest Gentile, who, though he has not the privileges and advantages that the Jews have, yet, like Cornelius, fears God, and worships him, and works righteousness, that is, is just and charitable towards all men, who lives up to the light he has, both in a sincere devotion and in a regular conversation. Whatever nation he is of, though ever so far remote from kindred to the seed of Abraham, though ever so despicable, nay, though in ever so ill a name, that shall be no prejudice to him. God judges of men by their hearts, not by their country or parentage; and, wherever he finds an upright man, he will be found an upright God, Psa 18:25. Observe, Fearing God, and working righteousness, must go together; for, as righteousness towards men is a branch of true religion, so religion towards God is a branch of universal righteousness. Godliness and honesty must go together, and neither will excuse for the want of the other. But, where these are predominant, no doubt is to be made of acceptance with God. Not that any man, since the fall, can obtain the favour of God otherwise than through the mediation of Jesus Christ, and by the grace of God in him; but those that have not the knowledge of him, and therefore cannot have an explicit regard to him, may yet receive grace from God for his sake, to fear God and to work righteousness; and wherever God gives grace to do so, as he did to Cornelius, he will, through Christ, accept the work of his own hands. Now, (1.) This was always a truth, before Peter perceived it, that God respecteth no man's person; it was the fixed rule of judgment from the beginning: If thou doest well, shalt thou not be accepted? And, if not well, sin, and the punishment of it, lie at the door, Gen 4:7. God will not ask in the great day what country men were of, but what they were, what they did, and how they stood affected towards him and towards their neighbours; and, if men's personal characters received neither advantage nor disadvantage from the great difference that existed between Jews and Gentiles, much less from any less difference of sentiments and practices that may happen to be among Christians themselves, as those about meats and days, Rom. 14. It is certain the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ is accepted of God, and ought to be approved of men; for dare we reject those whom God doth not? (2.) Yet now it was made more clear than it had been; this great truth had been darkened by the covenant of peculiarity made with Israel, and the badges of distinction put upon them; the ceremonial law was a wall of partition between them and other nations; it is true that in it God favoured that nation (Rom 3:1, Rom 3:2; Rom 9:4), and thence particular persons among them were ready to infer that they were sure of God's acceptance, though they lived as they listed, and that no Gentile could possibly be accepted of God. God had said a great deal by the prophets to prevent and rectify this mistake, but now at length he doth it effectually, by abolishing the covenant of peculiarity, repealing the ceremonial law, and so setting the matter at large, and placing both Jew and Gentile upon the same level before God; and Peter is here made to perceive it, by comparing the vision which he had with that which Cornelius had. Now in Christ Jesus, it is plain, neither circumcision availeth any thing, nor uncircumcision, Gal 5:6; Col 3:11. II. Because they were Gentiles inhabiting a place within the confines of the land of Israel, he refers them to what they themselves could not but know concerning the life and doctrine, the preaching and miracles, the death and sufferings of our Lord Jesus: for these were things the report of which spread into every corner of the nation, Act 10:37, etc. It facilitates the work of ministers, when they deal with such as have some knowledge of the things of God, to which they may appeal, and on which they may build. 1. They knew in general, the word, that is, the gospel, which God sent to the children of Israel: That word, I say, you know, Act 10:37. Though the Gentiles were not admitted to hear it (Christ and his disciples were not sent but to the lost sheep of the house of Israel), yet they could not but hear of it: it was all the talk both of city and country. We are often told in the gospels how the fame of Christ went into all parts of Canaan, when he was on earth, as afterwards the fame of his gospel went into all parts of the world, Rom 10:18. That word, that divine word, that word of power and grace, you know. (1.) What the purport of this word was. God by it published the glad tidings of peace by Jesus Christ, so it should be read - euangelizomenos eirēnēn. It is God himself that proclaims peace, who justly might have proclaimed war. He lets the world of mankind know that he is willing to be at peace with them through Jesus Christ; in him he was reconciling the world to himself. (2.) To whom it was sent - to the children of Israel, in the first place. The prime offer is made to them; this all their neighbours heard of, and were ready to envy them those advantages of the gospel, more than they ever envied them those of their law. Then said they among the heathen, The Lord hath done great things for them, Psa 126:2. 2. They knew the several matters of fact relating to this word of the gospel sent to Israel. (1.) They knew the baptism of repentance which John preached by way of introduction to it, and in which the gospel first began, Mar 1:1. They knew what an extraordinary man John was, and what a direct tendency his preaching had to prepare the way of the Lord. They knew what great flocking there was to his baptism, what an interest he had, and what he did. (2.) They knew that immediately after John's baptism the gospel of Christ, that word of peace, was published throughout all Judea, and that it took its rise from Galilee. The twelve apostles, and seventy disciples, and our Master himself, published these glad tidings in all parts of the land; so that we may suppose there was not a town or village in all the land of Canaan but had had the gospel preached in it. (3.) They knew that Jesus of Nazareth, when he was here upon earth, went about doing good. They knew what a benefactor he was to that nation, both to the souls and the bodies of men; how he made it his business to do good to all, and never did hurt to any. He was not idle, but still doing; not selfish, but doing good; did not confine himself to one place, nor wait till people came to him to seek his help, but went to them, went about from place to place, and wherever he came he was doing good. Hereby he showed that he was sent of God, who is good and does good; and does good because he is good: and who hereby left not himself without witness to the world, in that he did good, Act 14:17. And in this he hath set us an example of indefatigable industry in serving God and our generation; for we came into the world that we might do all the good we can in it; and therein, like Christ, we must always abide and abound. (4.) They knew more particularly that he healed all that were oppressed of the devil, and helped them from under his oppressing power. By this it appeared not only that he was sent of God, as it was a kindness to men, but that he was sent to destroy the works of the devil; for thus he obtained many a victory over him. (5.) They knew that the Jews put him to death; they slew him by hanging him on a tree. When Peter preached to the Jews, he said whom you slew; but now that he preached to the Gentiles it is whom they slew; they, to whom he had done and designed so much good. All this they knew; but lest they should think it was only a report, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it (Act 10:39): We are witnesses, eye-witnesses, of all things which he did; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country. 3. They did know, or might know, by all this, that he had a commission from heaven to preach and act as he did. This he still harps upon in his discourse, and takes all occasions to hint it to them. Let them know, (1.) That this Jesus is Lord of all; it comes in in a parenthesis, but is the principal proposition intended to be proved, that Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as God over all blessed for evermore, but as Mediator, all power both in heaven and on earth is put into his hand, and all judgment committed to him. He is Lord of angels; they are all his humble servants. He is Lord of the powers of darkness, for he hath triumphed over them. He is king of nations, has a power over all flesh. He is king of saints, all the children of God are his scholars, his subjects, his soldiers. (2.) That God anointed him with the Holy Ghost and with power; he was both authorized and enabled to do what he did by a divine anointing, whence he was called Christ - the Messiah, the anointed One. The Holy Ghost descended upon him at his baptism, and he was full of power both in preaching and working miracles, which was the seal of a divine mission. (3.) That God was with him, Act 10:38. His works were wrought in God. God not only sent him, but was present with him all along, owned him, stood by him, and carried him on in all his services and sufferings. Note, Those whom God anoints he will accompany; he will himself be with those to whom he has given his Spirit. III. Because they had had no more certain information concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him. Probably, they had heard at Cesarea some talk of his having risen from the dead; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which preacheth peace by Jesus Christ. 1. The power by which he arose is incontestably divine (Act 10:40): Him God raised up the third day, which not only disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acceptance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him up. 2. The proofs of his resurrection were incontestably clear; for God showed him openly. He gave him to be made manifest - edōken auton emphanē genesthaî to be visible, evidently so; so he appears, as that it appears beyond contradiction to be him, and not another. It was such a showing of him as amounted to a demonstration of the truth of his resurrection. He showed him not publicly indeed (it was not open in this sense), but evidently; not to all the people, who had been the witnesses of his death. By resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it. Those who immediately forged and promoted that lie of his being stolen away were justly given up to strong delusions to believe it, and not suffered to be undeceived by his being shown to all the people; and so much the greater shall be the blessedness of those who have not seen, and yet have believed - Nec ille se in vulgus edixit, ne impii errore, liberarentur; ut et fides non praemio mediocri destinato difficultate constaret - He showed not himself to the people at large, lest the impious among them should have been forthwith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty. - Tertul. Apol. cap. 11. But, though all the people did not see him, a sufficient number saw him to attest the truth of his resurrection. The testator's declaring his last will and testament needs not to be before all the people; it is enough that it be done before a competent number of credible witnesses; so the resurrection of Christ was proved before sufficient witnesses. (1.) They were not so by chance, but they were chosen before of God to be witnesses of it, and, in order to this, had their education under the Lord Jesus, and intimate converse with him, that, having known him so intimately before, they might the better be assured it was he. (2.) They had not a sudden and transient view of him, but a great deal of free conversation with him: They did eat and drink with him after he rose from the dead. This implies that they saw him eat and drink, witness their dining with him at the sea of Tiberias, and the two disciples supping with him at Emmaus; and this proved that he had a true and real body. But this was not all; they saw him without any terror or consternation, which might have rendered them incompetent witnesses, for they saw him so frequently, and he conversed with them so familiarly, that they did eat and drink with him. It is brought as a proof of the clear view which the nobles of Israel had of the glory of God (Exo 24:11), that they saw God, and did eat and drink. IV. He concludes with an inference from all this, that therefore that which they all ought to do was to believe in this Jesus: he was sent to tell Cornelius what he must do, and it is this; his praying and his giving alms were very well, but one thing he lacked, he must believe in Christ. Observe, 1. Why he must believe in him. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, it is built upon the testimony given by them. (1.) By the apostles. Peter as foreman speaks for the rest, that God commanded them, and gave them in charge, to preach to the people, and to testify concerning Christ; so that their testimony was not only credible, but authentic, and what we may venture upon. Their testimony is God's testimony; and they are his witnesses to the world. They do not only say it as matter of news, but testify it as matter of record, by which men must be judged. (2.) By the prophets of the Old Testament, whose testimony beforehand, not only concerning his sufferings, but concerning the design and intention of them, very much corroborates the apostles' testimony concerning them (Act 10:43): To him give all the prophets witness. We have reason to think that Cornelius and his friends were no strangers to the writings of the prophets. Out of the mouth of these two clouds of witnesses, so exactly agreeing, this word is established. 2. What they must believe concerning him. (1.) That we are all accountable to Christ as our Judge; this the apostles were commanded to testify to the world, that this Jesus is ordained of God to be the Judge of the quick and dead, Act 10:42. He is empowered to prescribe the terms of salvation, that rule by which we must be judged, to give laws both to quick and dead, both to Jew and Gentile; and he is appointed to determine the everlasting condition of all the children of men at the great day, of those that shall be found alive and of those that shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead (Act 17:31), so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our friend. (2.) That if we believe in him we shall all be justified by him as our righteousness, Act 10:43. The prophets, when they spoke of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever believeth in him, Jew or Gentile, shall receive remission of sins. This is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in vain; it is to be had only through the name of Christ, and only by those that believe in his name; and those that do so may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders them. If sin be pardoned, all is well, and shall end everlastingly well.